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THE 


CHARMIDES, LACHES, AND LYSIS 


OF 


PLATO 


EDITED BY 


BARKER NEWHALL, Px.D. 


PROFESSOR OF GREEK IN KENYON COLLEGE 


NEW YORK -:: CINCINNATI -:- CHICAGO 
AMERICAN BOOK COMPANY 


ΟΟΡΥΚΙΘΗΤ, 1900, ΒΥ 
BARKER NEWHALL. 





SSeS 


PREPACE. 


Amonc the dialogues of Plato, whose literary excellence might lead 
to their selection for reading in college, the Symposium and. Phaedrus 
are hardly suitable for the classroom, the Gorgias and Republic are 
too long, and the Phaedo too abstruse, while others lack the charm of 
dramatic setting. The three dialogues, however, which are included 
in the present edition, seem to be free from the disadvantages just 
enumerated. The Charmides has been given the most extended treat- 
ment, with the hope that this dialogue may be made the center of 
more thorough study, though the Laches may be put in its place. 
The Lysis is intended for sight-reading, and is annotated accordingly. 
If time is short, the more abstruse portions of the Charmides, such as 
the treatment of the ἐπιστήμη ἐπιστήμης, may be omitted. The works 
which have been used in the preparation of this edition are enumerated 
in the Appendix. In treating the philosophic contents of the dialogues, 
I have followed F. Horn’s Platonstudien (Vienna, 1893) very closely, 
and Cron’s edition of the Laches has been freely utilized in the com- 
mentary to that dialogue. Professor Gildersleeve, moreover, has 
kindly made very valuable suggestions while the book was in press, 
and I must acknowledge my constant indebtedness to the inspiration 
and illumination received from this eminent scholar, who has imparted 
by means of the bitter root of Greek syntax a higher appreciation of 
the sweet fruit of Greek literature. 


BARKER NEWHALL. 
GAMBIER, OHIO, December 1, 1899. 


iii 


M63333 


References to page and line of this edition are 
printed, ¢.g., 3.22. 


Acknowledgment of more special indebtedness 
to Professor Gildersleeve is indicated by the abbre- 
viation, Gild. 


GIFT 


CONTENTS 


INTRODUCTION. 
PLATO: 
I. Life 
II. * Works 
III. Style 


THE CHARMIDES, LACHES, AND LysIS: 
I. Literary Form 
II. Characters : 
III. Philosophic Contents. 


Charmides 
Laches 
Lysis : 
IV. Chronology . : ; Ξ . 
TEXT. 
Charmides . 
Laches 
Lysis 
COMMENTARY. 
Charmides . 
Laches 
Lysis . 
APPENDIX. 


I. Manuscripts and Editions 
II. Notes on the Text 


INDICES 


PARALLEL REFERENCES TO STEPHANUS PAGES 
ΝῊ 





INTRODUCTION. 





PLATO. 
I, LIFE. 


Piato was born 427 B.c., and his disciples celebrated the 7th of 
Thargelion (May 27) as his natal day.” His father, Ariston, was 
descended from Codrus, the mythic king of Athens, and from the 
_god Poseidon, while his mother, Perictione,’ was in some way related 
to Solon. After trying his hand at poetry, at the age of twenty he 
devoted himself to philosophy, under the guidance of Socrates. Soon 
after his master’s death in 399 he began his travels, and visited Egypt, 
Cyrene, Italy, and Sicily. Returning to Athens in 387, he bought a 
house and garden near the precincts of the hero Academus, where he 
taught for the remaining forty years of his life. He was never married, 
and, what was unusual for an Athenian, took no part in public life. 
He died in 347, and was buried near his home. Such are the bare 
outlines of Plato’s life, but they suffice to indicate his environment. 
His aristocratic birth endowed him with fine sensibilities and generous 
tastes, which were cultivated and perfected by a thorough education 
in gymnastics and mathematics, in both of which he gained distinc- 
tion, in music, rhetoric, and philosophy. His extended travels broad- 
ened his vision and brought him into contact with the wisdom of other 
lands, while his wealth and his freedom from the cares of family and 
politics allowed him to devote his entire attention to literary pursuits. 


II. WORKS. 


In classical literature nothing but the Homeric question has caused 
so much discussion among scholars as the genuineness and chrono- 


1 The authority for Plato’s life is Steinhart. v. App. L, C. 
2 This day was probably chosen because it was the festival of Delian Apollo, to 
whom later legends ascribed the parentage of the philosopher. 
8 v, Note 3. 8. 
vii 


Vili INTRODUCTION. 


logical order of the Platonic dialogues, and opinions are often widely 
at variance. The arrangement of Christ, however, with which, in 
the main, the following list agrees, represents a conservative mean. 
I. Socratic (before 392): Lysis, Charmides, Laches, Hippias Minor, 
Apology, Crito, Euthyphro, Ion. II. Zransitional (392-380?) : Pro- 
tagoras, Gorgias, Meno, Euthydemus, Menexenus, Cratylus, Theaete- 
tus, Phaedrus, Phaedo, Symposium. III. Constructive: Republic, 
Parmenides, Sophistes, Politicus, Philebus, Timaeus, Critias, Laws. 
The position of the dialogues in I. and III. is certain, but there is 
much dispute about the order of those in II. (especially the Phaedo 
and Phaedrus). Many scholars reject the Ion, Menexenus, and Par- 
menides. Besides the above list of 26 genuine dialogues, the manv- - 
scripts contain 16 others, some of them probably written by contem- 
poraries of Plato, and also 13 letters, of which one or two are perhaps 
genuine. 


11, STYLE. 


It may safely be said that Plato is the greatest of Greek prose 
writers; for, though Aristotle may have been a greater philosopher, 
his extant works have no literary value, and though Demosthenes 
rivals Plato in his diction, the subject-matter of his orations has lost 
much of its interest to the modern world. Plato, however, excels both 
in content and form, and to-day no Greek author is so widely studied 
in all departments of learning. The philosopher, the literary critic, 
the political economist, the philologist, the pedagogue, and the moral- 
ist, all find something of value in his pages. 

The ancients, too, recognized his preeminence, and the great Roman 
critic declared omnium guicumque scripserunt aut locuti sunt extitit 
et suavitate et gravitate princeps Plato (Cic. Orat. 62, cf. Top. 1. 24). 
The sweetness which Cicero admired, the elegance and finish which 
Aristotle noticed, the grace and simplicity of his style perhaps impress 
the reader before anything else. It is this which leads Taine to a 
comparison with Correggio, and which Dionysius praises for its clearness 
like the most transparent stream, its fragrance like a breeze from flow- 
ery meadows (ad Cn. Pomp. 2). Even the satiric Timon (Diog. L. 
III. 7) likened his works to the sweet song of the cicadas hidden 


Σ INTRODUCTION. ix 


among the trees of Academus, and his biographers fabled that bees 
filled his lips with honey, as he lay on the slopes of Hymettus.’ This 
sweetness blended with dignity” and elevation, the “supreme serenity 
and smile of divine wisdom” (Cousin), justify the title “ Homer of 
philosophers.”*® Indeed so rich and full is the stream that flows softly 
from the Homeric source, that some declared that such would be the 
speech of great Zeus himself. Plato rivals the great poet also in his 
dramatic power, exhibited in the vivid and powerful delineation of 
character and the variety and beauty of his scenery. In this (ἦθος) 
he excels all writers, and even Demosthenes is but an imitator.t This 
makes his dialogues a faithful mirror of the best Athenian society and 
imparts refinement by the association of the reader with cultured 
people. So brilliant are his pictures, so rich in color and warm with 
sensuous feeling that the ancients thought that, like Euripides, he must 
have been a painter in his younger days.’ At any rate he was once a 
poet ; indeed, fragments of his elegies remain, and he never wholly lost 
his poetic character.’ It was a true dream of Socrates when he saw 
Apollo’s swan fly from his bosom and soar singing to the clouds. The 
vocabulary is largely poetic (Longin. 13), and the wonderful extended 
similes as well as the myths, to which he resorts when dialectic fails, 
exhibit the power of the poet as well as of the rhetorician. The 
rhythms, too, are often poetic,’ yet their perfection is praised by 
Dionysius (De Adm. Vi, 41), and the periods are harmonious, flexible, 
and smooth, though judged inferior to those of Demosthenes. Para- 
taxis is the foundation principle of his composition, and we sometimes 
find as many as nine or ten clauses strung together, so that we scarcely 
realize the periodic structure ;* yet he often blends longer sentences 
with shorter. Anacoluthaand parentheses at times interrupt grammati- 
cal sequence and skilfully imitate the movement of conversation, while 
the participle and the infinitive, of which Plato, like Herodotus, is so 


1 Ael. V. H. X. 21. | 2Long. 13, Cic. Brut. 121. 

514, Tusc. I. 79. This combination of qualities led Cousin to compare Plato 
with Bossuet. 

*Dionys. Rhet. X. 2 ὅν, Note 58. 31. 

ὁ Aristotle ap. Diog. L. III. 37 μεταξὺ ποιήματος καὶ πεζοῦ λόγου. 

7 Quint. IX. 4. 77 notes especially the Timaeus, 

8 Demetr. de eloc, 21. 


Χ INTRODUCTION. 


fond,! contribute to the smooth flow of clause and sentence. Yet 
though the style seems so easy, it was elaborated with great care, and 
till the day of his death*® he revised and corrected and rearranged 
the words and phrases. 

All these details show that Plato excelled not only in the quality but 
the number of his beauties (Longin. 35. 1). Simple narrative is used 
in the introductions and the myths, then more ornate or lofty style in 
the solemn discourse or extended simile, in one dialogue rapid question 
and answer, in another continuous dialectic, where the answers are 
merely formal. ‘There is an endless variety of moods and tones, which 
blends gravity with vivacity, comedy with tragedy, profound reasoning 
with irony or satire, poetry with prose. As Chaignet says, he makes — 
not only his characters but his philosophy live and breathe. It is in his 
earlier dialogues that these literary elements are most prominent. In 
his later works his advancing years and maturing mind lead him to 
neglect somewhat the beauty of external form. ‘The style becomes 
more precise and didactic, at times even heavy and obscure,’ the 
periods are more elaborate and the order of words less natural, the 
witty sallies and the poetic grace are lacking, the dramatic setting is 
almost lost. Moreover, the minuteness of distinction makes the style 
exceedingly dry and monotonous, while it causes the formation of 
many new words and endows others with new shades of meaning.‘ 
Certain formulae of question and answer, certain phrases and particles, 
and certain verbs of saying (A. J. P. X. 470) are used for the first 
time, or much more frequently. There is a marked tendency to revert 
to Ionic and Old Attic words and forms, and to employ tragic diction. 
The latest works also show considerable care in the avoidance of 
hiatus.° 

It is beyond our province to speak of the importance, the original- 


1Engelhardt, de period. Pl struct. II., pp. 27, 29, notices that we sometimes find 
whole pages of infinitives. 

*Cic. de Sen. Ὁ, 12. 

3 Dionys. ad Cn. Pomp. 2. 

*The Soph. and Pol. have 270, the Tim., Crit., and Laws 1492 words not used 
elsewhere by Plato. v. Campbell, Introd. Soph. and Pol., p. xx; Jowett and 
Campbell, Rep. 11. 46-61. 

5 Average 2-3 toa Teubner page. Blass, Att. Ber. II. 426. 


INTRODUCTION. xi 


ity, or the breadth of Platonic philosophy. Emerson calls his works 
“the Bible of the learned, out of which come all things that are still 
written and debated among men,” and another writer says, ‘The 
philosophy of Plato rises before us as the mightiest and most perma- 
nent monument ever erected by unassisted human thought.” 


THE CHARMIDES, LACHES, AND LYSIS. 
JT, Literary Form. 


In the same sense that Herodotus was the father of history, Plato 
may be called the creator of the philosophic dialogue, and moreover 
he was the first to clothe it in dramatic form, so that it is, to a certain 
degree, the forerunner of the modern prose drama. The analogy is so 
well sustained by the numerous indications of time and place, by the 
movements and emotions of the interlocutors, and by occasional parody 
of style or dialect, that we see the likeness to a tragedy in the Phaedo, to 
a comedy in the Protagoras, we may call the Euthydemus a satyr-play, 
or the great Republic a tetralogy. Indeed, the Protagoras was actually 
put on the stage in Roman times. The action is localized sometimes 
in a private house (Rep., Prot.), sometimes in a public square ‘Euth’o), 
in the palaestra (Char., Lys.) or at a banquet (Sym.), in the confine- 
ment of a prison (Crito, Phaedo) or in the freedom of the country 
(Phaedr.), but in every case the scene is presented clearly, and the 
surroundings often accurately and fully described (so Char., Lys.). 
Time is treated with poetic freedom, and we often find anachronisms,’ 
of which the most famous are the dispersion of the Arcadians (385 B.c.) 
in the Symposium, and the bribing of Ismenias (395) in the Menon, 
dialogues in which Socrates (ob. 399) participates. Since the persons 
of the dialogue are drawn from everyday life, they seem more real 
than the characters of the drama itself, but as their delineation is only 
a means to an end, they are few in number and are not allowed to dis- 
tract attention from the thought presented. Since they are typical of 
intellectual and moral tendencies, they have a universal and lasting 
value, and the lines are more subtly drawn than for the mere individual. 


1 Zeller, Berlin Academy, 1873. 


Xil INTRODUCTION. 


Plato’s own rule was σμικρόν τι μέρος ἐν πολλῷ λόγῳ THs μιμήσεως (Rep. — 
396 E). The chorus, which the later comedy discarded entirely, survives 
here only in the audience, whose presence is indicated by applause or 
by occasional comments in the mouth of a minor interlocutor, such as 
Chaerephon in the Gorgias. Furthermore, the dialogues have a unity 
of action, complete in itself and limited in extent,’ which distinguishes 
them from the continuous memoirs of Xenophon, as the dramatic 
representation from the historical account. It is not alone by the 
external form but also by the internal structure that the analogy to the 
drama is maintained. There are definite divisions in the dialogues 
which correspond roughly to the acts of a play, and these are usually 
marked, as in tragedy, by the entrance or retirement of an interlocu- 
tor ; sometimes the change is announced beforehand (so 2.15, 10. 32). 
The acts are not necessarily five in number, any more than in the 
drama, although this is usually the case (v. Analysis of Char., Lach., 
Lys.). At any rate within the frame of an introduction and conclu- 
sion some difficulty is developed, and then partially or completely 
solved. Doubt and perplexity are created in the mind, just as tragedy 
inspires fear and pity in the heart, that by their removal the purifying 
effect may be produced, which Aristotle prescribed as an essential of 
the tragic drama. Although in structure tragedy furnishes the model, 
and the irony and word-play belong to this sphere, the dialogue is 
closer to comedy in its tone and mode of treatment as well as in the 
humor, the parody, and the satire, although much more delicate and 
refined. As an early critic observed, Aristophanes excites our laughter, 
but Plato provokes a smile. We know, in fact, that he was a careful 
student of the great comedian, as well as of the prose mimes of the 
Sicilian Sophron. 

Although the greatest perfection is attained in the longer dialogues, 
the more youthful works, like brief interludes, often exhibit many 
features of dramatic art. The Charmides and Lysis present the same 
typical Athenian scene ; the young men, as eager to develop the mind 
as the body, leaving their athletic sports to cluster around Socrates and 
learn the lessons of abstruse philosophy, admiring now the wisdom of 
the teacher, now the beauty of the pupil. Both these dialogues are 


1. Ar. Poet. ch, 7. 


INTRODUCTION. Xlil 


enlivened with the same humor and adorned with the same richness 
of dramatic setting, but the Charmides has the more perfect form and 
a calm and statuesque dignity that gives somewhat the effect of sculp- 
ture (Taine). When we remember that these are perhaps. the earliest 
works of Plato that we possess, and that he is said to have written 
dramas in his youth, we see that he is still under the inspiration of 
Dionysius, and still employs the methods of composition which were 
consecrated to the honor of the god. In the Laches the youthful 
vivacity and playfulness are lacking and the scenery is less prominent, 
but irony and witty repartee enliven the discussion, in spite of the 
more serious and earnest tone. Though the introduction of the 
Charmides seems long in proportion to the rest of the dialogue, it not 
only lays down foundation principles for the philosophic discussion 
(v. p. xxi), but it serves to present living examples of temperance, 
alike in the youthful Charmides to whom the world is yet untried, and 
in the more mature Socrates, who has withstood the temptations of his 
own perverse nature (v. Note 3. 22). So the Lysis shows us the two 
friends, the Laches the two generals, who, in each case, typify the 
virtue about to be discussed, as in the opening of the Republic we see 
the incarnation of justice in aged Cephalus. Finally, each of our 
three dialogues consists of two parts, a popular and a scientific, and 
each section is discussed by a person especially adapted to that mode 
of treatment. : 


II. CHARACTERS. 


In the Charmides and Lysis, as in all the earlier dialogues, the chief 
interlocutor and ghe conductor of the investigation is the great teacher 
in whom Plato has merged his own personality, the wisest and best 
man of ancient times. Socrates,’ son of Sophroniscus, a sculptor, and 
Phaenarete, a midwife, was born about 469, and drank the fatal hem- 
lock in the Athenian prison, May, 399. ‘Though by birth belonging 
only to the middle class, he associated intimately with the most 
aristocratic families, as our own dialogue shows. Nor did he neglect 
his duties as a citizen. He fought bravely at Potidaea, Delium, and 


1 The best sketch of his life is found in Grote’s History of Greece, ch. 68. 


XIV INTRODUCTION. 


Amphipolis (v. Note 30. 3);as prytanis in 406 he defended the gen- 
erals returned from Arginusae; he married a wife, the famous Xanthippe, 
and reared children for the state. But his chief concern in life was 
the search for truth, everywhere, at all times, with all people, and, 
making mankind his study, he feared neither tyrant nor sophist, but 
resolutely attacked all error, conceit, and sham,that he might find the 
real and abiding essence.’ Barefooted at all seasons and awkward in 
his gait, a single dingy cloak covering a robust figure hardened to heat, 
cold, or fatigue, a face so ugly as to be a byword, yet showing the 
strength of mastered passions,’ a hard but steady drinker, playful and 
witty, yet devout, he had a homely eloquence that caused the hearts 
of young men to throb and their tears to flow, and despite his rough 
exterior, he was, like the king’s daughter, “all beautiful within.” ὃ 
His modesty (56. 5), real or assumed, that led him naively to profess 
his ignorance (Note 14. 5-6), and the keen and subtle irony (v. 42. 1, 
46. 23, etc.), which was so powerful an instrument in his dialectic 
method, are his most prominent characteristics. The two principles 
of investigation which Aristotle ascribes to Socrates as his peculiar 
property are induction and definition. ‘The first step in induction is 
the example, which is often drawn from the most ordinary spheres of 
action (Notes 18. 20, 46. 26). His refined friends objected to his 
vulgarity, but its familiar character added to its force, and the great 
teacher of Galilee consecrated it by frequent use. The usual result 
of the inductive example is the definition (v. Note 40. 28), which is 
necessary to the exact knowledge demanded by Socrates, and the 
dialectic portion of our dialogues is made up largely of these two 
elements. Since Socrates, like Christ, left no written memorial, we 
must depend on the testimony of his disciples, Plato and Xenophon. 
Though the former often blends his own thought with the conceptions 
of his master, and develops as well as reproduces, his powers of 
dramatic presentation are so great, and his appreciation so refined, 
that he gives a more vivid and sympathetic account, and so paints a 


1 y. Notes 10. 31, 13. II, 15. 23. 

Ἔν Note 3.:22. 

8 The locus classicus for Socrates’ personality is Alcibiades’ description, Sym. 
215-222. 


INTRODUCTION. XV 


truer picture than does Xenophon. Following the indications given 
by the earlier dialogues, we learn how eminently familiar and con- 
versational was the language and style of Socrates. The modest litotes 
(Note 13. 33), the sportive fancy that led to mock solemnity 
(Notes 3. 22, 18. 14) or to a clever play upon words, the abundant 
proverbs (Note 2.17) and the many cases of etymological construc- 
tion (Note 16. 31), contribute to the familiarity of his discourse. ~ His 
fondness for oaths and interjections (Note 2. 31) illustrates the same 
tendency. The carelessness of compact structure and the lack of 
grammatical consistency, which he himself confesses in the Symposium 
(199 B), are manifested in frequent anacolutha (Notes 4. 16, 20. 29, 
42.17) and parentheses (Note 18. 14), in the omission of conjunc- 
tions (asyndeton), and in careless repetitions (Note 4. 34), all of 
which imitate the movement of easy conversation. 

Chaerephon’s function, as in the Gorgias, is merely introductory and 
mediatory, and after presenting Socrates to Critias he retires from the 
field. He must have been nearly as old as Socrates, for he was the 
friend of his youth, and the same enthusiastic devotion which he dis- 
plays in our dialogue led him to ask the Delphic oracle to indorse 
the wisdom of his master (Apol. 21 A). He was ridiculed by Aris- 
tophanes as the model Socratic pupil, and in the Gorgias he imitates 
his master’s manner. His lean figure, his sallow face, and his hasty 
movements won him the nickname of “the bat.”’- His hot temper got 
him into difficulty with his younger brother, but he was easily recon- 
ciled (Mem. II. 3). He did not survive his friend and teacher. 

Critias and Charmides were both near relatives of Plato, the former 
being his mother’s cousin, the latter her brother (Note 6. 8), and he 
was naturally disposed to present them in a favorable light. He gives 
Critias an honorable place in the Timaeus as well as in the dialogue 
that bears his name, where he relates the traditions of Athens’ earliest 
history with such skill and learning that he wins the praise of Socrates 
(Tim. 20 B). In our dialogue Socrates treats him with great respect 
and delicately alludes to his poetic skill (11.7). Indeed, Critias was 
one of the most versatile and gifted men of Athens, for he was not 
only successful in tragedy and elegy, but he was an able orator and 
historian ; so the famous ᾿Αθηναίων πολιτεία in the Xenophontean cor- 


Xvi INTRODUCTION. 


pus was ascribed to him by Béckh. He gave, moreover, such atten- 
tion to abstract knowledge that he was called ‘a philosopher among 
dilettanti, though a dilettante among philosophers.’ So, although 
Critias is known to history as the most greedy and cruel of the Thirty 
- Tyrants, there was a more agreeable side to his character, and this 
Plato wishes to bring to our notice. Critias was, however, as much 
devoted to the sophists as to Socrates, as appears in the Protagoras, 
where he mediates between them (336 E), and we may notice indica- 
tions of sophistic training in our dialogue (Note 11. 30). Thus he 
employs longer and more artistic periods (13. 8 ff.), he is confident of 
success (Note 12. 23), he follows Prodicus in the distinction of syno- 
nyms (12. 12), and he refuses to acknowledge his own definition 
(9. 29, cf. Prot. 331 E). Moreover, he betrays his aristocratic preju- 
dices by his preference for τὰ ἑαυτοῦ πράττειν, since if each man minds » 
his own business, the nobles will rule and the rest must obey. Xeno- 
phon maintains that Critias frequented Socrates’ society merely in 
order to be better equipped for his political career, and we know that 
when he came into power, he showed little respect for his former 
teacher, but rudely bade him quit his prating of artisans and shep- 
herds, of justice and virtue, lest he suffer for it' There has been an 
attempt to identify Callicles in the Gorgias with Critias, and the theory 
seems plausible. Both change ground and object to Socrates’ dialectic 
method? or the vulgarity of his examples,® both defend πλεονεκτεῖν," 
both enter the discussion suddenly at a critical moment ; they enter- 
tain the same aristocratic sentiments, yet use democracy to further 
their ends.’ Still other points of similarity might be mentioned. 


Charmides and Lysis belong to a class of young men® of which 
Phaedrus is the type. Modest and retiring (59. 5), prone to blush 
when disconcerted (v. Note 6. 28) yet eager for discussion (58. 16-19), 
rich and aristocratic (6. 7, 57. 10-17), beautiful in form and pure in 
heart (5. 33-4, 59.1), their fresh and buoyant natures enliven the 


1 Xen. Mem. I. 2. 37. 8 11, 32, Gorg. 4901 A. 

2 13. II, 14. 22, 15. 8-13, Gorg. 497 A. 4 Gorg. 483 D,.Xen. Hell. II. 3. τὸ, 
5 Gorg. 489 C, 481 E. 

6 Taine, Les jeunes gens de Platon, Essais de critique, pp. 155-197. 


INTRODUCTION. | xvii 


Platonic pages and endow them with a special grace. Charmides 
added to the natural advantages of his position some skill in poetry 
(3. 6) and was enough of an athlete to train for the Nemean games 
(Theag. 128 DE). It may have been in sports that he lost his fortune, 
for he jokes about his poverty in Xenophon’s Symposium (IV. 29). 
There is a trace of mischievous humor in his suggestion of Critias’ 
ignorance (το. 30-32, cf. 26.1). Though he went with his guardian 
to hear the sophists (Prot. 315 A), he was one of Socrates’ most 
devoted followers (Sym. 222 A). The philosopher urged him to enter 
public life (Mem. III. 7), and to overcome by a knowledge of himself 
the timidity which continued even into manhood. However, when 
actually in the political arena, he followed his aristocratic friends, was 
made one of the committee of Ten, who ruled the Piraeus under the 
Thirty, and was slain with Critias while defending the unrighteous 
cause (Hell. II. 4. 19). 

Lysis is younger than his companions, and his conversation is full of 
boyish frankness and naiveté. The needless details added to his an- 
swers, his frequent oaths (ch. 4), and his mischievous desire to see his 
saucy cousin discomfited (63. 14), are evidences of his youth. Though 
he is too bashful to join the company without some excuse (59. 5), he 
can laugh merrily at Socrates’ questions (60. 31), and becomes so in- 
terested that he answers out of turn (66.4). Socrates, accordingly, 
adopts a simpler style, asks naive questions (¢.g. 60. 34), draws his ex- 
amples from family life, and treats the subject more fully. We know 
nothing further of Lysis, nor yet of Hippothales, the sentimental lover, 
who wearies his friends by his poems and his eulogies, though he too 
can blush and change color (56. 7, 75. 4). Ctesippus is pert, impa- 
tient, at times even rude (63. 29), but he is good at heart (Phaedo 
59 A). Inthe Euthydemus he has a more important rdle, and shows 
his cleverness and wit as well as his roughness.’ Menexenus is prob- 
ably the same as the Menexenus who gives his name to one of the. 
dialogues. Both he and Ctesippus were with Socrates in his last hours. 


In contrast to the two other dialogues, the Laches puts the young 
people quite in the background, in fact, they utter scarcely a word 


1 284 D, 299 E, 284 E, 288 A, 298 B to 299 E. 


XViil INTRODUCTION. 


(29. 31), but their devotion to Socrates serves to introduce him to 
their parents. Though they made considerable progress under his 
instruction, they did not persevere in their studies, but through evil 
association soon lost all that they had gained (Theat. 150 DE). The 
old men, Lysimachus and Melesias, are so closely united as to make 
practically one character, and are usually addressed and mentioned 
together (28. 30, 35. 30, etc.). Lysimachus is rather the more ener- 
getic of the two, but he suffers from the infirmities of age (29. 18-20, 
39. 23-5), and his prefatory remarks are so diffuse and verbose that he 
himself realizes his weakness (27. 11). His life of narrow seclusion 
has kept him from acquaintance with the almost omnipresent Socrates, 
and he has no independent views of his own. Besides, the glory of 
his father, the great Aristides, makes his own insignificance more ap- 
parent. Melesias, too, though a great wrestler in his youth (Meno 
94 C), did nothing to equal the fame of Thucydides, his father, the 
statesman and opponent of Pericles, and his share in the dialogue 
(34. 2-28) is confined to a few brief answers. Laches and Nicias, on 
whom the burden of the discussion rests, were leaders of the aristo- 
cratic party and had great influence in the state. Like all men of 
noble birth, they admired Spartan institutions (v. Note 31. 34) and 
favored peace. All that we know of Laches’ life is that he led an ex- 
pedition to Sicily (v. Note 33. 10), served as hoplite at Delium (v. 
Note 30. 3), was associated with Nicias in negotiating the peace of 421 
(Thuc. V. 43), and fell at Mantinea in 418. The allusion to Delium 
in 30. 3 and the date of Laches’ death enable us to fix the time when 
the conversation is supposed to take place. Laches is, first of all, a 
practical man: he has had no experience in abstract thinking (45. 27) 
and cannot form a general conception, he is confident (41. 10) and 
hasty in his conclusions, he appeals to facts (ἔργα; 32. 18, 38. 29), 
which, however, have no bearing on the question, and he is guided 
largely by his prejudices (cf 31. 34). Furthermore, there is in his 
character a strong tendency to criticise. This appears in his first 
words (29. 5-9), again in the keen satire of Stesilaos (32. 24 ff.), but 
especially in his bitter and scornful attacks on Nicias (33. 9, 47. 1, 5, 11, 
49. 25,50.6, 11,19). Even Socrates does not escape (35. 23). His 
impatience and anger cause him twice (48. 33, 50. 24) to give up the 


INTRODUCTION. xix 


discussion, but he is finally reconciled (53. 30-34), and it is perhaps 
because he learns the most that the dialogue bears his name. Nicias, 
after the death of Pericles (429), was the most highly esteemed citizen 
of Athens, because of his integrity and piety and the generous use of 
his great wealth in public works and in private benefactions. As a 
general he took a kindly interest in the welfare of his soldiers, and by 
his prudence gained considerable success (Thuc. III. 51, 91, IV. 42, 
53, 129), but he lacked energy, promptness, and decision, and was 
often hampered by superstitious fears (v. Note 48.7). Sent to Sicily 
against his will in 415, after many disasters, for which he was himself 
largely responsible, he met his death at Syracuse in 413. Nicias pre- 
sents throughout a strong contrast to Laches. Quiet, thoughtful, and 
mild (v. Notes 49. 34, 50. 19), he is ready to accept new ideas (30. 28), 
and is fond of argument. He is eminently a theorist, and restricts 
courage to knowledge. While Laches knows Socrates only on the 
battle-field, Nicias has attended his instruction as well as the lectures 
of the sophists (38. 7, 53. 17, 26), so that he is familiar with Socratic 
doctrines (46. 14) and makes better progress. Each general presents 
the aspect of courage that is consistent with his own experience, but it 
is Socrates alone that unites both qualities in his own character and 
presents a perfect example. 


III. Puimosopuic CONTENTs. 
THE CHARMIDES. 
A. ANALYSIS AND ABSTRACT. 
I. Introduction (πρόλογος), ch. 1-6. 


(4) Socrates returns from Potidaea, and, meeting some friends in 
the palaestra, tells them of the battle. He then inquires about the 
young: men, and is introduced to Charmides, whose soul is as beauti- 
ful as his body (ch. 1-3). (4) Socrates poses as a physician, and 
offers a remedy for Charmides’ headache, which must be accompanied 
by acharm. This consists in fair words, which will cure the soul, the 
source of good and evil to the body, and impart temperance. Although 
Critias declares that Charmides already possesses this virtue, the latter 
consents to submit to an examination (ch. 4-6). 


ΧΧ INTRODUCTION. 


Il. Zhe Definitions of Charmides (ἐπίτασις), ch. 7-9. 


(4) Being asked to define temperance, he replies that it is (1st) gued- 
ness, but he is shown that activity is often preferable to inaction, and 
since temperance is always desirable, this definition cannot stand (ch. 7). 
(4) Charmides is urged to regard his inner self rather than outward 
appearances, and he defines temperance as (2d) modesty. This goes 
deeper, but modesty is sometimes out of place, while temperance never 
is(ch. 8). (¢) He then quotes the opinion that it is (3d) doing one’s 
own business ; but all artisans work for other people, so the definition is 
not clear. Critias, from whom Charmides had borrowed the statement, 
becomes impatient to define it, and takes his cousin’s place (ch. 9). 


III. Zhe Definitions of Critias (πλοκή), ch. 10-14. 


(a) Critias distinguishes “doing” and “ making,” for while work 
(making) is vulgar, (4th) doimg applies only to what ts good. From 
this it would follow that one can be temperate without knowing it, for 
good may be done unwittingly (ch. 10, 11). (ὁ) This forces home to 
Critias the importance of knowledge, so he takes a fresh start, and 
declares temperance to be (5th) sef-knowledge. Being asked what is 
the product of such knowledge, or to what object it is directed, he 
replies that it differs from all other sciences, for it has no external 
object or product, but is (6th) the knowledge of itself and of other 
sciences (ch. 12-14). | 


IV. Zhe Discussion of Socrates (λύσις), ch. 15-22. 


Taking more definite control of the conversation, Socrates considers 
(a) the possibility of such knowledge. If we know what we know, we 
must also know what we do not know. ‘This is neither subjectively nor 
objectively true of other mental activities, which makes the question 
more perplexing (ch. 15, 16). We then pass to an examination of 
(4) the utility of this knowledge (18. 12), which further implies that 
we must know what others know and do not know. This cannot be, 
since temperance does not teach technical details, nor does it make 
learning easier. In short, we only know ¢ha¢ we know and not know 


INTRODUCTION. ΧΧΙ 


(19. 26) (ch. 17, 18). (ὦ Even if we knew what we know, it would 
only increase material prosperity, and it is still uncertain what kind of 
knowledge brings real happiness (ch. 19-21). (4) Critias then sug- 
gests (7th) the knowledge of good and evil (23.29). But if temperance is 
only a knowledge of knowledge, it can have no part in specific sciences, 
and since all happiness comes from the knowledge of good and evil, 
temperance is of no practical utility (ch. 22). 


V. Conclusion (καταστροφή), ch. 23, 24. 


Such a conclusion is absurd, and we have failed to discover the 
nature of temperance ; the fault must lie in Socrates’ stupidity. Char- 
mides, however, has confidence in him, and resolves to follow his guid- 
ance in the future. 


Summary of the definitions proposed. 


I. Superficial. (1) Quietness. (2) Modesty. 

II. Universal. A. Action (3) Doing one’s business. (4) Doing 
good. B. Knowledge (5) of self, (6) of knowledge, (7) of good and 
evil. 

B. RESULTS OBTAINED. 


In the introduction Socrates himself defines temperance as the health 
of the soul and the control of the body. It is the harmony of all the 
virtues rather than itself a single virtue (cf. Prot. 330 AB). Starting 
with this assumption, Socrates leads the discussion by a gradual 
development ἴο the desired end. He rejects the first three definitions 
as insufficient, and objects to the fourth as superficial, since it lacks 
the knowledge which is at the basis of right action. The identifica- 
tion of virtue with knowledge is a genuine Socratic doctrine,’ and 
when se/f-knowledge is proposed, we feel that we are on the right | 
track. The discussion.of the knowledge of knowledge consumes so 
much time that it seems more important than it really is. Plato, 
however, by leaving the investigation unfinished, shows clearly that 
this course will not lead us to the truth, and Socrates declares (21. 30) 


1 46. 14-15, Mem. III. 9. 5. 


XXil INTRODUCTION. 


that all their labor was in vain. He here makes Critias responsible 
for the definition, and he himself explicitly rejects the ἐπιστήμη ἐπιστή- 
pys in the Theaetetus (200 BC). But when knowledge takes on a 
moral tone and is limited to the good and evil, Socrates shows by his 
delight (23. 29 ff., cf. Gorg. 499 B) that the goal has at last been 
reached, for nowhere else can true utility be found. Now we may 
weave the tangled threads together, joining good knowledge and the 
resultant good action to the health of the soul with which we began, 
and we gain the complete definition of temperance. ‘The result then — 
is only apparently negative, and as in the other earlier dialogues, the 
intelligent reader is left to draw the conclusion. Socrates has practi- 
cally demonstrated that ἐπιστήμη ἐπιστήμης is not temperance, and his 
negation of success really applies to this point alone. Charmides, by 
his determination to follow Socrates, and Critias, by his approval of 
this course, show that they understand the true meaning veiled by the 
Socratic irony, and are satisfied with the results. Moreover, Socrates 
himself consents to impart temperance (26. 11), so he must have 
reached an understanding of its nature. 


THE LACHES. 
A. ANALYSIS AND ABSTRACT. 
I. Lntroduction (πρόλογος), ch. 1-8. 


(a) Lysimachus and Melesias wish their sons to have a better edu- 
cation than they themselves received, and ask the advice of Nicias 
and Laches regarding the importance of fencing (ch. 1, 2). (ὁ) At 
Laches’ suggestion, Socrazes, as a philosopher and also a brave soldier, 
is invited to join their deliberations (ch. 3, 4). (¢) Victas approves 
of fencing, as tending to strengthen the body, prepare young men 
for military service, and make them more courageous (ch. 5), but 
(7) Laches rejects the art because the Spartans do not practise it, 
and fencing-masters make no better soldiers than other men, though 
more is expected of them (ch. 6-8). 


INTRODUCTION. Xxiii 


Il. Preparation and Specialization (ἐπίτασις), ch. 9-16. 


(a) Socrates is asked to cast the deciding vote, but such weighty 
matters can only be determined by a trained man. He himself is 
too poor to be taught by the sophists, but the two generals should be 
well informed on such matters. Since, however, they disagree, they 
must prove their knowledge by telling who their teachers were, or 
whom they have taught (ch. g-11). (6) Nicias is well acquainted 
with Socrates’ dialectic skill, by which he gives a personal application 
to every discussion, while Laches has full confidence in him, because 
he has seen Ais valiant deeds (ch. 12-14). (¢) Socrates now proposes 
that, since they wish to make the boys virtuous, they first try to dis- 
cover what virtue is, or, still better, consider only the nature of courage, 
the part of virtue that fencing claims to produce (ch. 15-16). 


III. 7' he Definition of Laches (πλοκή), ch. 17-21. 


(4) Laches declares the brave man to be one who stands in line 
to meet the enemy, but Socrates shows that a man may be brave even 
in flight, and may exhibit courage in emotion or in poverty (ch. 17-18). 
(4) Laches now defines courage as constancy of the soul, but, as 
bravery is a good thing, he is forced to limit it to veasonadb/e constancy. ἡ 
This appears, however, in business and in medical practice, where 
there is no question of courage, and, on the other hand, the soldier 
who ignorantly resists superior force is braver than his skilled opponent 
(ch. 19, 20). (¢) Laches is disgusted at his failure (ch. 21). 


IV. Zhe Definition of Nicias (λύσις), ch. 22-29. 


(2) Nicias now suggests that courage is the knowledge of things 
dangerous and safe, but Laches objects that this is also possessed by 
physicians and farmers. Nicias replies that, at any rate, physicians do 
not know whether death or recovery will be better for the sick. Only 
the soothsayer knows the future, says Laches, so he must be brave. 
Yet, says Nicias, even he does not know whether death is really an 
evil. Laches thinks this is all foolishness (ch. 22-24). (0) It issug- 
- gested that the druze beasts are usually considered brave, but Nicias 


χχὶν INTRODUCTION. 


replies that they are ignorant of danger, and so, merely fearless (ch. 
25, 26). (¢) Socrates shows that since fear (δέος) is the expectation 
of coming evil, danger (τὰ δεινά) lies only in the future, and courage 
would be the knowledge of simply future good and evil; but since 
knowledge really admits of no limitation in time, the definition should 
read, knowledge (not of danger merely) but of αὐ good and evil. This, 
however, is virtue itself, not one of its parts, and cannot stand as the 
definition of courage (ch. 27-29). 


V. Conclusion (καταστροφή), ch. 30, 31. 


Laches rejoices over Nicias’ discomfiture, and commends the boys 
to the care of Socrates. ‘To this Nicias agrees, though he believes that 
he has himself come near to the truth. 


Β. REMARKS. 


The two definitions of Laches are practically one, for the second is 
only an extension of the first, a more general conception designed to - 
meet the objections advanced by Socrates, but both are finally rejected 
(45. 9-10). In discussing the definition of Nicias, Socrates assumes 
that courage is a part of virtue, but he does not prove this, whereas the 
definition is introduced as Socratic, and is then amplified and improved. 
In fact, Socrates does not criticise the definition itself, but only its rela- 
tion to the above supposition, and it is the latter which is really put to 
the test. If the two disagree, it does not follow that the definition is 
wrong, but either it or the supposition must be discarded, so that the 
rejection of the definition (53.5) is manifestly illogical, and is not 
seriously intended. As in the Charmides and Lysis, the apparent 
failure is only a sort of philosophic irony, and it is expected that the 
reader will form the correct conclusion. Socrates says, it is true, 
ὁμοίως πάντες ἐν ἀπορίᾳ ἐγενόμεθα (54. 15), but only because he never 
raises himself above the other interlocutors, while they would not all 
express such confidence in him, if he had been unsuccessful. ‘Though 
Laches admits his failure, Nicias, who is never ironical, claims to be 
right, and his definition agrees with Prot. 360 D. Moreover, he is a 
representative Socratic pupil (38. 7, 53. 17, 26), and can understand 
his master better than the rest. His definition, then, must be accepted, 


INTRODUCTION. XXV 


and the supposition that virtue is made up of parts cannot stand. In 
fact, it seems to be the real purpose of the dialogue to show that virtue 
is single and indivisible, as the Republic and Protagoras teach, and is 
the knowledge of good and evil; courage is, then, only an example 
chosen to illustrate this truth. 

The discussion, however, is felt to be incomplete (53. 25-27) ; it 
needs a better foundation (βεβαίωσις), for it is not proven that virtue 
is knowledge, and it needs correction (ἐπανόρθωσις), since it does not 
appear what is the real nature of good and evil. These points are 
given full treatment in the Protagoras, so that the Laches merely serves 
to prepare the way for the greater dialogue. 


THE Lysis. 
A. ABSTRACT AND ANALYSIS. 


I. Lutroduction, ch. 1-3. 


Socrates meets some young friends and learns of Hippothales’ 
extravagant love. They enter a palaestra, where Socrates offers to 
teach Hippothales dialectic as a better means of success than poetry. 


II. Socrates and Lysis, ch. 4-6. 


Socrates shows Lysis that his parents’ loving restraint is intended to 
confine him to those occupations with which he is sufficiently acquainted 
to be of some use. ‘This is also true in trade and politics. Friendship 
is based on utility. 


111.. Socrates and Menexenus, ch. 7-9. 


When one man loves another without return, which is the /riend ? 
Both are not, since one does not love, nor can we say nezther is, for 
there are friends of wine, of wisdom ; not the lover, nor yet the loved 
one, for each might be the friend of his enemy, which is absurd. 


IV. Socrates, Lysis, and Menexenus, ch. 10-18. 


(a) Does like love like? The bad cannot, for they are never at 
unity with each other. The good cannot be the friend of the good, 


XXV1 INTRODUCTION. 


since like cannot add anything to like, and without benefit there is 
no friendship (ch. το, 11). (ὁ) Nor can the unlike be friends, for 
the good cannot love the bad (ch. 12). (2) The indifferent (neither 
good nor bad) is friend to the good, but only when there is an addi- 
tion of the bad. So the body needs a physician only when sick (ch. 
13, 14). (4) But friendship must have a reason and a purpose. So 
the body needs medicine for the sake of health. Yet health is not an 
end in itself, and we must seek that end which alone is loved for its 
own sake, and of which all else is but the shadow (ch. 15, 16). 
(4) We love the good, because it is a remedy for the adherent bad. 
Yet if there were no such thing as bad, we should still love the good, 
for there are desires which are merely indifferent (hunger). Therefore 
friendship is really due to the presence of desire, not to the adherence 
of the bad. We desire what we have lost, what belongs to us (οἰκεῖον) 
(ch. 17). (7) This last is true only if our own (οἰκεῖον) is different 
from the like (ὅμοιον), and so we assume it to be. Since we love the 
good and also our own, is the good identical with our own, and does 
the good belong to every one, or only the good to the good and the 
bad to the bad? The boys accept the latter alternative, and since like 
does not love like, the discussion has been fruitless (ch. 18). 


V. Epilogue. The boys have to go home (75. 31-76. 10). 
B. REMARKS. 


The Lysis treats of many emotions, not of friendship alone, and 
their common basis is desire. The foundation thought, from which 
the discussion starts, is that all desire is directed toward the useful 
(62. 25-26), and this is repeated at the close (75.10). ‘The example 
of parents’ love to children (II.) is chosen because it is extreme, and 
so proves the universality of the rule. 65. 15-17 shows that the parents 
do not seek selfish utility. Plato then demonstrates (III.) the falsity 
of the usual conceptions of friendship, and finally (IV.) comes to the 
conclusion that the good is the highest object of desire. The appar- 
ent failure of the discussion lies merely in the thoughtless answer of the 
boys. They forget that, as they have just said, the like is different from 
our own, while if the good belongs to the good, like would belong to 


INTRODUCTION. XXVIi 


like, and like be the same as our own. ‘Therefore, the good can only 
belong to the unlike, 2.5. to the indifferent. If we, however, do what 
the boys failed to do, and admit that the good belongs to every one, we 
obtain a positive and logical result. The good has an absolute value, 
and the desire for the good is the basis not only of friendship, but of 
every human aspiration. 

Though the Lysis seems like a comparatively slight performance, it 
contains the germs of all Platonic philosophy, and is closely related to 
several important dialogues (v. p. xxv). The nature of the good is 
treated more fully in the Protagoras and Gorgias; in fact, the latter 
work makes the same division of good, bad, and indifferent (467 E, 
cf. Sym. 202 B), and repeats that desire which looks beyond the pres- 
ent object to the final good (468 B). The Phaedrus’* continues in a 
poetic form the idea that the good is our original possession, and the 
Symposium 2 studies the desires more carefully, and elaborates the con- 
ception that love arises from seeking its own, which it has lost. 

There is a tradition that Socrates read the Lysis and exclaimed, “ By 
Heracles, how many lies this young man has told about me.” Although 
the story may be a mere invention, the elementary nature of the dia- 
logue, both in structure and contents, makes it probable that it is the 
earliest of the Platonic dialogues. Certain linguistic tests (v. p. x), 
the beauty of its style, and its advance on the pure Socratic teaching 
have induced some scholars to put it much later, but statistics in such 
matters can only be confirmatory, not determinative: the literary 
excellence is characteristic of youthful fancy rather than of matured 
art, and in his first essay Plato may have taken steps ahead of his 
master, which it did not suit his purpose to take in the succeeding 
dialogues of the earlier period. 


TV. CHRONOLOGY OF THE DIALOGUES. 


The dialogues with which the Charmides has the closest affinity are 
the Lysis, Laches, and Protagoras. Both the dramatic form and philo- 


1 Ast compares 66. 34 and Phr. 255 B zzter al. 
2 62. 20-9 and Sym. 205 E, 66. 20-5 and Sym. 195 B, 68. 13-19 and Sym. 186 D, 
70. 26-33 and Sym. 204 A. 


XXVIli INTRODUCTION. 


sophic contents of the Lysis connect it very closely with the Char- 
mides. In the Lysis only boys participate, and Socrates suggests their 
answers to them; in the Charmides a full-grown man appears, who 
uses his own experience and draws his own conclusions, so that the 
discussion is deeper and more independent. ‘The Lysis teaches that 
human endeavor is not worthy in itself, but only when directed toward 
the highest good; the Charmides, that the sciences, which aid this 
endeavor, must seek the same end. In the one dialogue the good is 
praised, in the other the knowledge of the good. The Charmides 
extends the views propounded in the Lysis and must be later. The 
Laches also employs the same method of investigation as the Char- 
mides. Both attack the virtues first from their external side, then 
pass, with a change of interlocutor (so also the Gorgias), to deeper 
aspects of the question; both uphold the knowledge of the good 
(v. 52. 32). The Laches, however, states the result more clearly, and 
hints at the existence of separate virtues, which the Charmides does 
not recognize. It thus marks the transition to the Protagoras, where 
the single virtues are distinguished, and by their common reference to 
the knowledge of good are made to prove the unity of virtue (Note 
40.31). The Lysis, Charmides, and Laches are so closely related that 
Christ believes they were published in one volume by Plato himself 
some time before 390. _We cannot fix the date more precisely, for it 
must always remain uncertain whether Plato published anything before 
the death of Socrates.’ Scholars are very evenly divided on this ques- 
tion, and after all it is more or less a matter of individual feeling. It 
is hardly likely that our dialogues were intended to serve any but a 
philosophic purpose, unless it be to honor the memory of Socrates. 
Steinhart, however, suggests that the Charmides was written in 404, in 
order to win back Critias and Charmides to a better life, while Teich- 
miiller holds that Plato (about 393) is defending his relatives against 
the aspersions contained in. Xenophon’s Memorabilia. He conceives 
the Charmides to be a sort of criticism or recension of this work, 
wherein Plato also ridicules certain philosophic doctrines set forth by 
Xenophon (Note 12. 26). The genuineness of the Charmides, Laches, 


1 Grote (Plato, I.-328-334) gives a good summary of the arguments for the nega- 
tive. 


INTRODUCTION. ΧΧΙΧ 


and Lysis is so generally accepted that it is hardly necessary to defend 
them against the attacks of Ast and Schaarschmidt, whose criticism 
is so severe that they accept the one only fourteen, the other only nine 
dialogues. ‘Their literary excellence, their Platonic diction, and their 
agreement with the greater dialogues place them above suspicion. It 
is only fair to say, however, that the Lysis does not stand on quite so 
sure a footing as the Charmides and Laches. 





ΧΑΡΜΙΔΗΣ 


ἢ περὶ σωφροσύνης. 
TIME: 432 B.C. PLACE: The palaestra οἵ Taureas. 
TA TOY AIAAOTOY ΠΡΟΣΩΠᾺ 
ΣΩΚΡΑΤΗΣ, XAIPE®ON, KPITIAS, XAPMIAHS. 


1. “Heov μὲν τῇ προτεραίᾳ ἑσπέρας ἐκ Llotedaias ἀπὸ 
“Ὁ / : \ \ / > / “ > 
τοῦ στρατοπέδου, οἷον δὲ διὰ χρόνου ἀφιγμένος ἅσμενος ἦα 
ἐπὶ τὰς συνήθεις διατριβάς. καὶ δὴ καὶ εἰς τὴν Ταυρέου 
παλαίστραν τὴν καταντικρὺ τοῦ τῆς βασίλης ἱεροῦ εἰσῆλθον, 
> , , / 7 \ x \ > lal 
καὶ αὐτόθι κατέλαβον πάνυ πολλούς, τοὺς μὲν καὶ ἀγνῶτας 
ἐμοί, τοὺς δὲ πλείστους γνωρίμους. καί με ὡς εἶδον εἰσιόντα 
ἐξ ἀπροσδοκήτου, εὐθὺς πόρρωθεν ἠσπάζοντο ἄλλος ἄλλοθεν" 

lal / [24 \ \ ” > / > / »” 
Χαιρεφῶν δέ, ἅτε καὶ μανικὸς ὦν, ἀναπηδήσας ἐκ μέσων ἔθει 
πρός με, καί μου λαβόμενος τῆς χειρός, Ὦ, Σώκρατες, ἦ δ᾽ 
ὅς, πῶς ἐσώθης ἐκ τῆς μάχης ; ὀλίγον δὲ πρὶν ἡμᾶς ἀπιέναι 
μάχη ἐγεγόνειν ἐν τῇ Ποτειδαίᾳ, ἣν ἄρτι ἦσαν οἱ τῇδε πεπυσ- 
μένοι. καὶ ἐγὼ πρὸς αὐτὸν ἀποκρινόμενος, Οὑτωσί, ἔφην, 
e \ ec “a \ ‘ 4 / a » [4 U 
ὡς ov ὁρᾷς. Kal μὴν ἤγγελταί ye δεῦρο, ἔφη, ἥ τε μάχη 
πάνυ ἰσχυρὰ γεγονέναι καὶ ἐν αὐτῇ πολλοὺς τῶν γνωρίμων 
τεθνάναι. Kal ἐπιεικῶς, ἣν δ᾽ ἐγώ, ἀληθῆ ἀπήγγελται. 
ΠΠαρεγένου μέν, 4 δ᾽ ὅς, τῇ μάχῃ ; Ilapeyevounv. Δεῦρο δή, 
ἔφη, καθεζόμενος ἡμῖν διήγησαι" οὐ γάρ τί πω πάντα σαφῶς 
+ \ “ 7, Υ̓ \ / \ 
πεπύσμεθα. καὶ dua pe καθίζει ἄγων παρὰ Κριτίαν τὸν 
Καλλαίσχρου. παρακαθεζόμενος οὖν ἠσπαζόμην τόν τε ἸΚρι- 
τίαν καὶ τοὺς ἄλλους, καὶ διηγούμην αὐτοῖς τὰ ἀπὸ στρα- 
τοπέδου, ὅ τί μέ τις ἀνέροιτο: ἠρώτων δὲ ἄλλος ἄλλο. 

2. ᾿Εὐπειδὴ δὲ τῶν τοιούτων ἅδην εἴχομεν, αὖθις ἐγὼ αὐτοὺς 
> , Ν “ \ / “ ΝΜ \ “Ὁ Ys 
ἀνηρώτων τὰ τῇδε, περὶ φιλοσοφίας ὅπως ἔχοι τὰ νῦν, περί 

I 


20 


ΙοΟ 


159 


20 


25 


30 


ΠΛΑΤΏΝΟΣ 


τε τῶν νέων, εἴ τινες ἐν αὐτοῖς διαφέροντες ἢ σοφίᾳ ἢ κάλλει 

> / > U Φ \ © / > 7 

ἀμφοτέροις ἐγγεγονότες elev. καὶ ὁ Kpitias ἀποβλέψας 
πρὸς τὴν θύραν, ἰδών τινας νεανίσκους εἰσιόντας καὶ λοιδορου- 
μένους ἀλλήλοις καὶ ἄλλον ὄχλον ὄπισθεν ἑπόμενον, ἹΠερὶ 

4 ἴω ἴω δ > rd > 4 a » 
μὲν τῶν καλῶν, ἔφη, ὦ Σώκρατες, αὐτίκα μοι δοκεῖς εἴσεσθαι" 
οὗτοι γὰρ τυγχάνουσιν οἱ εἰσιόντες Tpddpomol τε καὶ ἐρασταὶ 
ΝΜ a a / 9 Υ \ "Ἢ , 
ὄντες τοῦ δοκοῦντος καλλίστου εἶναι τά γε δὴ νῦν" φαίνεται 

/ \ > \ ’ \ v > / » 4, 4 
δέ μοι καὶ αὐτὸς ἐγγὺς ἤδη που εἶναι προσιών. Ἔστιν δέ, ἣν 
᾽ > 4 / \ Lag 3 , 4 + > > ΝΜ > 
δ᾽ ἐγώ, τίς τε καὶ τοῦ; Οἶσθά που σύ ye, ἔφη, ἀλλ᾽ οὔπω ἐν 
ἡλικίᾳ hv πρίν σε ἀπιέναι, Χαρμίδην τὸν τοῦ Τ'λαύκωνος τοῦ 
ἡμετέρου θείου ὑόν, ἐμὸν δὲ ἀνεψιόν. Οἶδα μέντοι νὴ Δία, ἣν 
> 3 , > Ul la) ᾽ \ , 9 ΕΝ a » “ 5 
δ᾽ ἐγώ: οὐ γάρ τι φαῦλος οὐδὲ τότε ἣν ἔτι παῖς ὦν, viv ὃ 
3 / 3 “4 x »᾿ A ΝΜ > / v ΝΜ 
οἶμαί που εὖ μάλα ἂν ἤδη μειράκιον εἴη. Αὐτίκα, ἔφη, εἴσει 
καὶ ἡλίκος καὶ οἷος γέγονεν. καὶ ἅμα ταῦτ᾽ αὐτοῦ λέγοντος 
ὁ Χαρμίδης ἐὐδέρχεται. 

3. ᾿Εμοὶ μὲν οὖν, ὦ ἑταῖρε, οὐδὲν σταθμητόν" ἀτεχνῶς γὰρ 
λευκὴ στάθμη εἰμὶ πρὸς τοὺς καλούς - σχεδὸν γάρ τί μοι 

Ul ς > “ ε / \ / > \ 9S \ 
πάντες OL EV TH ἡλικίᾳ καλοὶ φαίνονται" aTap οὗν δὴ καὶ 
τότε ἐκεῖνος ἐμοὶ θαυμαστὸς ἐφάνη τό τε μέγεθος καὶ τὸ 
κάλλος, οἱ δὲ δὴ ἄλλοι πάντες ἐρᾶν ἔμοιγε ἐδόκουν αὐτοῦ" 
er ᾽ 7 \ r a ΝΣ ποτ᾿ 
οὕτως ἐκπεπληγμένοι τε καὶ τεθορυβημένοι ἧσαν, ἡνίκ᾽ εἰσῇει" 
πολλοὶ δὲ δὴ ἄλλοι ἐρασταὶ καὶ ἐν τοῖς ὄπισθεν εἵποντο. καὶ 
\ \ ς / \ “ > ὃ lal e θ Ν i xe > > 
TO μὲν ἡμέτερον TO τῶν ἀνὸρῶν ἧττον θαυμαστὸν ἣν" ἄλλ 
> \ \ an \ / \ na e > \ A > 
ἐγὼ καὶ τοῖς παισὶ προσέσχον τὸν νοῦν, ws οὐδεὶς ἄλλοσ 
” > κα 29> {0 , 5 > \ , 
ἔβλεπεν αὐτῶν, οὐδ᾽ ὅστις σμικρότατος ἣν, ἀλλὰ πάντες 
ὥσπερ ἄγαλμα ἐθεῶντο αὐτόν. 

Καὶ ὁ Χαιρεφῶν καλέσας με, Τί σοι φαίνεται ὁ νεανίσκος, 
ἔφη, ὦ Σώκρατες ; οὐκ εὐπρόσωπος ; Ὑ περφυῶς, ἣν δ᾽ ἐγώ. 
Οὗτος μέντοι, ἔφη, εἰ ἐθέλοι ἀποδῦναι, δόξει σοι ἀπρόσωπος 
> [4 \ 3 , ,ὔ > , ha \ e 
εἶναι" οὕτως TO εἶδος πάγκαλός ἐστιν. Συνέφασαν οὖν Kal οἱ 
ἄλλοι ταὐτὰ ταῦτα τῷ Χαιρεφῶντι" κἀγώ, Ἡράκλεις, ἔφην, 
ες » / \ ΝΜ > 6 4) Aa a \ , , 
ὡς ἄμαχον λέγετε TOV ἄνδρα, εἰ ἔτι αὐτῷ ἕν δὴ μόνον τυγχάνει 
προσὸν σμικρόν τι. Τί; ἔφη ὁ Κριτίας. ἘΠ τὴν ψυχήν, ἣν 
> 3 , / - 9 ’ rg / > / 
δ᾽ ἐγώ, τυγχάνει εὖ πεφυκώς. πρέπει δέ που, ὦ Kprria, 


XAPMIAHS. 3 


“ 3 a 

τοιοῦτον αὐτὸν εἶναι τῆς ye ὑμετέρας ὄντα οἰκίας. ᾿Αλλ᾽’, ἔφη, 

/ \ > / > \ Ὁ / on 7 > > 
πάνυ καλὸς κἀγαθός ἐστιν καὶ ταῦτα. Ti οὖν, ἔφην, οὐκ ἀπε- 
δύσαμεν αὐτοῦ αὐτὸ τοῦτο καὶ ἐθεασάμεθα πρότερον τοῦ εἴδους ; 
πάντως γάρ που τηλικοῦτος ὧν ἤδη ἐθέλει διαλέγεσθαι. Kat 
πάνυ γε, ἔφη ὁ Κριτίας, ἐπεί τοι καὶ ἔστιν φιλόσοφός τε καί, 5 
ὡς δοκεῖ ἄλλοις τε καὶ ἐμαυτῷ, πάνυ ποιητικός. Τοῦτο μέν, 
ἣν δ᾽ ἐγώ, ὦ φίλε Κριτία, πόρρωθεν ὑμῖν τὸ καλὸν ὑπάρχει 
» \ an , / > \ ὔ » > / / \ 
ἀπὸ τῆς Σόλωνος συγγενείας. ἀλλὰ τί οὐκ ἐπέδειξάς μοι τὸν 

4 / “ > Ἁ \ / > > 7 ΝΜ 

νεανίαν καλέσας δεῦρο; οὐδὲ γὰρ δή που εἰ ἐτύγχανεν ἔτι 
νεώτερος ὦν, αἰσχρὸν ἂν ἣν αὐτῷ διαλέγεσθαι ἡμῖν ἐναντίον γε 10 
σοῦ, ἐπιτρόπου τε ἅμα καὶ ἀνεψιοῦ ὄντος. ᾿Αλλὰ καλῶς, ἔφη, 
λέγεις, καὶ καλῶμεν αὐτόν. καὶ ἅμα πρὸς τὸν ἀκόλουθον, Iai, 
» Υ͂ A ? \ σ΄ 7 > \ > a nw 
ἔφη, κάλει Χαρμίδην, εἰπὼν ὅτι βούλομαι αὐτὸν ἰατρῷ συστῆ- 
σαι περὶ τῆς ἀσθενείας HS πρῴην πρός με ἔλεγεν ὅτι ἀσθενοῖ. 
πρὸς οὖν ἐμὲ ὁ Kpitias, "Εναγχός τοι ἔφη βαρύνεσθαί τι τὴν 15 
κεφαλὴν ἕωθεν ἀνιστάμενος - ἀλλὰ τί σε κωλύει προσποιήσα- 
σθαι πρὸς αὐτὸν ἐπίστασθαί τι κεφαλῆς φάρμακον; Οὐδέν, 
ἣν δ᾽ ἐγώ: μόνον ἐλθέτω. ᾿Αλλ᾽ ἥξει, ἔφη. 

4, Ὅπερ οὖν καὶ ἐγένετο. ἧκε γάρ, καὶ ἐποίησε γέλωτα 
πολύν. ἕκαστος γὰρ ἡμῶν τῶν καθημένων συγχωρῶν τὸν TAN- 20 

4 3 a @& > > "= / “ lal 2. 3 9 / 
σίον ἐώθει σπουδῇ, ἵνα παρ᾽ αὐτῷ καθέζοιτο, ἕως τῶν ἐπ᾽ ἐσχάτῳ 

Ἐξ; Χ RS: 7 x \ , ’ 
καθημένων τὸν μὲν ἀνεστήσαμεν, τὸν δὲ πλάγιον κατεβάλομεν. 
ὁ δ᾽ ἐλθὼν μεταξὺ ἐμοῦ τε καὶ τοῦ ἹΚριτίου ἐκαθέζετο. ἐνταῦθα 
μέντοι, ὦ φίλε, ἐγὼ ἤδη ἠπόρουν, καί μου ἡ πρόσθεν θρασύτης 
ἐξεκέκοπτο, ἣν εἶ ἐγὼ ἁ ίνυ ῥᾳδίως αὐτῷ διαλεξόμενος - 
, ἣν εἶχον ἐγὼ ὡς πάνυ ῥᾳδίως αὐτῷ διαλεξόμενος - 2: 
2 \ ’ , “ Ζ Ὁ > \ ΝΜ ς \ Ul 
ἐπειδὴ δέ, φράσαντος τοῦ Κριτίου ὅτι ἐγὼ εἴην ὁ TO φάρμακον 
> Ul > / / / Lal > θ A > / , 
ἐπιστάμενος, ἐνέβλεψέν τέ μοι τοῖς ὀφθαλμοῖς ἀμήχανόν τι 
οἷον καὶ ἀνήγετο ὡς ἐρωτήσων, καὶ οἱ ἐν τῇ παλαίστρᾳ ἅπαν- 
/ ε n 7 ”~ V Ex, / > : , 50. 

TES περιέρρεον ἡμᾶς κύκλῳ κομιδῇ, τότε δή, ὦ γεννάδα, εἶδόν τε 
τὰ ἐντὸς τοῦ ἱματίου καὶ ἐφλεγόμην καὶ οὐκέτ᾽ ἐν ἐμαυτοῦ ἣν 30 

\ > , , 3 Ἁ Fi \ > e , a - 
καὶ ἐνόμισα σοφώτατον εἶναι τὸν Κυδίαν τὰ ἐρωτικά, ὃς εἶπεν 
ἐπὶ καλοῦ λέγων παιδός, ἄλλῳ ὑποτιθέμενος, εὐλαβεῖσθαι 
μὴ κατέναντα λέοντος νεβρὸν ἐλθόντα { ἱ μοῖραν 
αἱρεῖσθαι κρεῶν" αὐτὸς γάρ μοι ἐδόκουν ὑπὸ τοῦ τοιούτου 


ΠΛΑΤΏΝΟΣ 


θρέμματος ἑαλωκέναι. ὅμως δὲ αὐτοῦ ἐρωτήσαντος, εἰ ἐπισταί: 
μην τὸ τῆς κεφαλῆς φάρμακον, μόγις πως ἀπεκρινάμην ὅτι 


᾿ ἐπισταίμην. Τί οὖν, ἣ δ᾽ ὅς, ἐστίν; καὶ ἐγὼ εἶπον ὅτι αὐτὸ 


Io 


15 


20 


25 


30 


μὲν εἴη φύλλον τι, ἐπῳδὴ δέ τις ἐπὶ τῷ φαρμάκῳ εἴη, ἣν 
\ cal “~ lal Ὁ 
εἰ μέν τις ἐπάδοι ἅμα καὶ χρῷτο αὐτῷ, παντάπασιν ὑγιᾶ ποιοῖ 
τὸ φάρμακον: ἄνευ δὲ τῆς ἐπῳδῆς οὐδὲν ὄφελος εἴη τοῦ φύλ- 
λου. καὶ ὅς, ᾿Απογράψομαι τοίνυν, ἔφη, παρὰ σοῦ τὴν ἐπῳ- 
δήν. Πότερον, ἣν δ᾽ ἐγώ, ἐάν με πείθῃς ἢ κἂν μή; γελάσας 
οὖν, "Edv σε πείθω, ἔφη, ὦ Σώκρατες. Kiev, ἣν δ᾽ ἐγώ καὶ 
5" ‘ , a > \ > a ” > “ 
τοὔνομά μου σὺ ἀκριβοῖς; Ἐπ μὴ ἀδικῶ γε, ἔφη" οὐ γάρ τι 
σοῦ ὀλίγος λόγος ἐστὶν ἐν τοῖς ἡμετέροις ἡλικιώταις, μέμνημαι 
δὲ ΝΜ \ lad xX K / DO , n ¢ 
é ἔγωγε καὶ παῖς ὧν Kpitia τῷδε συνόντα σε. Karas ye σύ, 
ἣν δ᾽ ἐγώ, ποιῶν: μᾶλλον γάρ σοι παρρησιάσομαι περὶ τῆς 
ἐπῳδῆς, οἵα τυγχάνει οὖσα" ἄρτι δ᾽ ἠπόρουν, τίνι τρόπῳ σοι 
> / \ 7 > Qn y+ / > / fs 
ἐνδειξαίμην τὴν δύναμιν αὐτῆς. ἔστι γάρ, ὦ Χαρμίδη, τοιαύτη 
A \ / θ \ \ / ς a lal > ef 
οἵα μὴ δύνασθαι τὴν κεφαλὴν μόνον ὑγιᾶ ποιεῖν, ἀλλ᾽ ὥσπερ 
ἴσως ἤδη καὶ σὺ ἀκήκοας τῶν ἀγαθῶν ἰατρῶν, ἐπειδάν τις 
αὐτοῖς προσέλθῃ τοὺς ὀφθαλμοὺς ἀλγῶν, λέγουσί που, ὅτι οὐχ 
οἷόν τε αὐτοὺς μόνους ἐπιχειρεῖν τοὺς ὀφθαλμοὺς ἐᾶσθαι, ἀλλ᾽ 
> a Ax “ \ \ Χ θ UA bf , 
ἀναγκαῖον ,av* εἴη ἅμα καὶ τὴν κεφαλὴν θεραπεύειν, εἰ μέλλοι 
ἜΑ Τὶ a3 a a ἡ \ Seen \ \ » 
καὶ τὰ τῶν ὀμμάτων εὖ ἔχειν - καὶ αὖ τὸ τὴν κεφαλὴν οἴεσθαι 
ἄν ποτε θεραπεῦσαι αὐτὴν ἐφ᾽ ἑαυτῆς ἄνευ ὅλου τοῦ σώματος 
Ν + 3 > δ) ’ a / ὃ / > «ἃ “Ὁ 
πολλὴν ἄνοιαν εἰναι. ἐκ δὴ τούτου τοῦ AOYOU ὀιαίταις ἐπὶ πᾶν 
τὸ σῶμα τρεπόμενοι μετὰ τοῦ ὅλου τὸ μέρος ἐπιχειροῦσιν θερα- 
πεύειν τε καὶ ἰᾶσθαι ἢ οὐκ ἤσθησαι ὅτι ταῦτα οὕτως λέγουσίν 
τε καὶ ἔχει; ἸΙάνυ γε, ἔφη. Οὐκοῦν καλῶς σοι δοκεῖ λέγε- 
σθαι καὶ ἀποδέχει τὸν λόγον; Πάντων μάλιστα, ἔφη. 
ὅ. Κἀγὼ ἀκούσας αὐτοῦ ἐπαινέσαντος ἀνεθάρρησά τε, καί 
μοι κατὰ σμικρὸν πάλιν ἡ θρασύτης συνηγείρετο, καὶ ἀνεζωπυ- 
᾽ὔ \ 3 “A ras > / S ὃ \ x 
pouunyv: καὶ εἶπον 'Γοιοῦτον τοίνυν ἐστίν, ὦ Χαρμίδη, καὶ τὸ 
ταύτης τῆς ἐπῳδῆς. ἔμαθον δ᾽ αὐτὴν ἐγὼ ἐκεῖ ἐπὶ στρατιᾶς 
Ul a a al / > n \ / 
Tapa τινος τῶν Θρᾳκῶν τῶν Ζαλμόξιδος ἰατρῶν, οἱ λέγονται 
δ: τὰ θ / ” oe a κ᾿ e Φ \ 
καὶ ἀπαθανατίζειν. ἔλεγεν δὲ ὁ Θρᾷξ οὗτος, ὅτι ταῦτα μὲν 
[ἰατροὶ] οἱ Ἕλληνες, ἃ νυνδὴ ἐγὼ ἔλεγον, καλῶς λέγοιεν " 


ΧΑΡΜΙΔΗΣ. 


ἡ ΄ 
ἀλλὰ Ζάλμοξις, ἔφη, λέγει ὁ ἡμέτερος βασιλεύς, θεὸς ὦν, ὅτι 
ὥσπερ ὀφθαλμοὺς ἄνευ κεφαλῆς οὐ δεῖ ἐπιχειρεῖν ἰᾶσθαι οὐδὲ 
κεφαλὴν ἄνευ σώματος, οὕτως οὐδὲ σῶμα ἄνευ ψυχῆς, ἀλλὰ 
lal \ ” Μ a ὃ ΄ \ \ val 7 
τοῦτο καὶ αἴτιον εἴη TOU διαφεύγειν τοὺς παρὰ τοῖς “Ελλησιν 
᾿] \ \ Ἁ / “ . > » Φ , \ 
ἰατροὺς TA πολλὰ νοσήματα, OTL TO ὅλον ἀγνοοῖεν οὗ δέοι τὴν 
> / Ὁ θ Φ' \ “Ὁ » > / » Ἁ 
ἐπιμέλειαν ποιεῖσθαι, οὗ μὴ καλῶς ἔχοντος ἀδύνατον εἴη τὸ 
/ Φ ΚΝ lf \ y” > 7 lol id na \ 
μέρος εὖ ἔχειν. πάντα yap ἔφη ἐκ τῆς ψυχῆς ὡρμῆσθαι καὶ 
τὰ κακὰ καὶ τὰ ἀγαθὰ τῷ σώματι καὶ παντὶ τῷ ἀνθρώπῳ, καὶ 
ἐκεῖθεν ἐπιρρεῖν ὥσπερ ἐκ τῆς κεφαλῆς ἐπὶ τὰ ὄμματα: δεῖν 
οὖν ἐκεῖνο καὶ πρῶτον καὶ μάλιστα θεραπεύειν, εἰ μέλλει καὶ 
τὰ τῆς κεφαλῆς καὶ τὰ τοῦ ἄλλου σώματος καλῶς ἔχειν. θερα- 
΄ \ \ ¥ + > / > n \ 
πεύεσθαι δὲ THY ψυχὴν ἔφη, ὦ μακάριε, ἐπῳδαῖς τισιν: τὰς 
» > \ 4 \ / 3 \ 7 2 \ na 
δ᾽ ἐπῳδὰς ταύτας τοὺς λόγους εἶναι τοὺς καλούς - ἐκ δὲ τῶν 
΄ / 3 nm lal 7 > / e 
τοιούτων λόγων ἐν ταῖς ψυχαῖς σωφροσύνην ἐγγίγνεσθαι, ἧς 
ἐγγενομένης καὶ παρούσης ῥάδιον ἤδη εἶναι τὴν ὑγίειαν καὶ TH 
an \ a ΄ / U 5 , 
κεφαλῇ καὶ τῷ ἄλλῳ σώματι πορίζειν. διδάσκων οὖν με τό τε 
φάρμακον καὶ τὰς ἐπῳδάς, ὅπως, ἔφη, τῷ φαρμάκῳ τούτῳ μη- 
: ΄ὔ / \ e Ὁ \ A ἃ xX \ \ 
dels σε πείσει τὴν αὑτοῦ κεφαλὴν θεραπεύειν, ὃς ἂν μὴ τὴν 
ψυχὴν πρῶτον παράσχῃ τῇ ἐπῳδῃ ὑπὸ σοῦ θεραπευθῆναι. καὶ 
γὰρ νῦν, ἔφη, τοῦτ᾽ ἔστιν τὸ ἁμάρτημα περὶ τοὺς ἀνθρώπους, 
ὅτι χωρὶς ἑκατέρου ἰατροί τινες ἐπιχειροῦσιν εἶναι" καί μοι 
, / > / / £ “ / 3 / 
πάνυ σφόδρα ἐνετέλλετο μήτε πλούσιον οὕτω μηδένα εἶναι μήτε 
- / , ἃ iN / bY - ψ ΟΝ 3, 
γενναῖον μήτε καλὸν, ὃς ἐμὲ πείσει ἄλλως ποιεῖν. ἔγω OVY — 
ὀμώμοκα γὰρ αὐτῷ, καί μοι ἀνάγκη πείθεσθαι --- πείσομαι οὖν, 
καὶ σοί, ἐὰν μὲν βούλῃ κατὰ τὰς τοῦ ξένου ἐντολὰς τὴν ψυχὴν 
al - 3 Mee al “ \ “ 
πρῶτον παρασχεῖν ἐπᾷσαι ταῖς τοῦ Θρᾳκὸς ἐπῳδαῖς, προσοίσω 
\ , a a γῶν as eer Ach 
TO φάρμακον τῇ κεφαλῇ. εἰ δὲ μή, οὐκ ἂν ἔχοιμεν 6 TL ποιοῖμέν 
σοι, ὦ φίλε Χαρμίδη. 
6. ᾿Ακούσας οὖν μου ὁ Κριτίας ταῦτ᾽ εἰπόντος, “Ἑρμαῖον, 
ἔφη, ὦ Σώκρατες, γεγονὸς ἂν εἴη ἡ τῆς κεφαλῆς ἀσθένεια τῷ 
/ »» ΄ \ \ , \ \ \ 
νεανίσκῳ, εἰ ἀναγκασθήσεται καὶ THY διάνοιαν διὰ THY κεφαλὴν 
ἐ 
βελτίων γενέσθαι. λέγω μέντοι σοι, ὅτι Χαρμίδης τῶν ἡλικιω- 
τῶν οὐ μόνον τῇ ἰδέᾳ δοκεῖ διαφέρειν, ἀλλὰ καὶ αὐτῷ τούτῳ, οὗ 
\ \ \ 2 Os a \ \ ΄ ᾿ , 
σὺ φὴς τὴν ἐπῳδὴν ἔχειν: φῃς δὲ σωφροσύνης: ἢ γάρ; ἸΠάνυ 


20 


29 


30 


i fe) 


15 


20 


35 


30 


ΠΛΑΤῺΝ ΟΣ 


γε, ἣν δ᾽ ἐγώ. Ed τοίνυν ἴσθι, ἔφη, ὅτι πλείστοις δοκεῖ coppo- 


/ 5 La / \ 3 “ > “ id / 
νέστατος εἰναι τῶν νυνί, καὶ TAXA πάντα, εἰς OTOV ἡλικίας 
CA > \ 7 ” \ ΄ a Soak ee \ 7 = 
ἥκει, οὐδενὸς χείρων wv. Kail yap, ἣν δ᾽ ἐγώ, καὶ δίκαιον, ὦ 
Χαρμίδη, διαφέρειν σε τῶν ἄλλων πᾶσιν τοῖς τοιούτοις - οὐ 
γὰρ οἶμαι ἄλλον οὐδένα τῶν ἐνθάδε ῥᾳδίως ἂν ἔχειν ἐπιδεῖξαι, 

al 7 ? 4 Lal > > \ “Ὁ > ͵ > n 
ποῖαι δύο οἰκίαι συνελθοῦσαι εἰς ταὐτὸν τῶν ᾿Αθήνησιν ἐκ τῶν 
> / i Xx ᾿ς ἌΝ. [4 7 Xv 5 Φ \ / 
εἰκότων καλλίω ἂν Kal ἀμείνω γεννήσειαν ἢ ἐξ ὧν σὺ γέγονας. 
ce \ a ¢ nm : ees e 7 ~ / \ ¢ \ 
ἥ τε yap πατρῴα ὑμῖν οἰκία, ἡ Kpitiov τοῦ Δρωπίδου, καὶ ὑπὸ 
᾿Ανακρέοντος καὶ ὑπὸ Σόλωνος καὶ ὑπ᾽ ἄλλων πολλῶν ποιη-᾿ 

lal > / / € lal ε / f 
TOV ἐγκεκωμιασμένη παραδέδοται ἡμῖν, ws διαφέρουσα κάλλει 

5. 9 ou \ Oe ᾽ > / \ 3 «ς \ 
τε Kal ἀρετῇ Kal TH ἄλλῃ λεγομένῃ εὐδαιμονίᾳ: καὶ αὖ ἡ πρὸς 
μητρὸς ὡσαύτως - ἸΤυριλάμπους γὰρ τοῦ σοῦ θείου οὐδεὶς τῶν 
» > / / / \ / > \ / 53 « , 
ἐν τἠπείρῳ λέγεται καλλίων Kal μείζων ἀνὴρ δόξαι εἶναι, ὁσά- 
κις ἐκεῖνος ἢ παρὰ μέγαν βασιλέα ἢ παρὰ ἄλλον τινὰ πρεσ- 

rg > 4 7 \ σ΄ φ > PA > \ lal e / 
βεύων ἀφίκετο, σύμπασα δὲ αὕτη ἡ οἰκία οὐδὲν τῆς ἑτέρας 
ὑποδεεστέρα. ἐκ δὴ τοιούτων γεγονότα εἰκός σε εἰς πάντα 

n 9 \ \ be ς UA a >’ / > , a 
πρῶτον εἶναι. τὰ μὲν οὖν ὁρώμενα τῆς ἰδέας, ὦ φίλε παῖ 
Γλαύκωνος, δοκεῖς μοι οὐδένα τῶν πρὸ σοῦ ἐν οὐδενὶ ὑποβεβη- 

/ > \ \ \ \ 7 \ Ἃ > \ 
κέναι" εἰ δὲ δὴ Kal πρὸς σωφροσύνην Kal πρὸς τἄλλα κατὰ 

ἈΝ ἴω ’ ς lal / f / ον > , > 
TOV τοῦδε λόγον ἱκανῶς πέφυκας, μακάριόν σε, ἣν δ᾽ ἐγώ, ὦ 

f / e / 5 ν᾿ > Φ ef > ,ὔ 
φίλε Χαρμίδη, ἡ μήτηρ ἔτικτεν. ἔχει δ᾽ οὖν οὕτως. εἰ μέν 

” ἢ e , Re ho ae ΄ \ os 
σοι ἤδη πάρεστιν, ὡς λέγει Κριτίας ὅδε, σωφροσύνη καὶ εἶ 

, e ἴω » Sy 4 “ pA an , ΝΜ 
σώφρων ἱκανῶς, οὐδὲν ἔτι σοι δεῖ οὔτε τῶν Ζαλμόξιδος οὔτε 
τῶν ᾿Αβάριδος τοῦ Ὕπερβορέου ἐπῳδῶν, ἀλλ᾽ αὐτό σοι ἂν ἤδη 

/ »Μ \ a na f > ed 7 b] \ 
δοτέον εἴη TO τῆς κεφαλῆς φάρμακον" εἰ δ᾽ ἔτι τούτων ἐπιδεὴς 
εἶναι δοκεῖς, ἐπᾳστέον πρὸ τῆς τοῦ φαρμάκου δόσεως. αὐτὸς 
οὖν μοι εἰπέ, πότερον ὁμολογεῖς τῷδε καὶ φὴς ἱκανῶς ἤδη 

΄ , a ES ὃ \ 3 ᾽ θ ἢ 3 . 
σωφροσύνης μετέχειν ἣ ἐνδεὴς εἶναι; ᾿Ανερυθριάσας οὖν ὁ 
Χαρμίδης πρῶτον μὲν ἔτι καλλίων ἐφάνη - καὶ yap τὸ αἰσχυν- 
τηλὸν αὐτοῦ τῇ ἡλικίᾳ ἔπρεψεν: ἔπειτα καὶ οὐκ ἀγεννῶς ἀπε- 

η ἢ ἡλικίᾳ ἔπρ 

/ By 53 \ “ δ ee 5 Lo »᾿ > Led ; Hen c x 
κρίνατο' εἶπεν yap ὅτι ov ῥᾷδιον εἴη ἐν τῷ παρόντι οὔθ᾽ ὁμολο- 

a v7 5 , 5 A , >\ \ f 95 δ᾽ Ψ x 
γεῖν οὔτε ἐξάρνῳ εἶναι τὰ ἐρωτώμενα. ἐὰν μὲν yap, ἢ δ᾽ OS, μὴ 
φῶ εἶναι σώφρων, ἅμα μὲν ἄτοπον αὐτὸν καθ᾽ ἑαυτοῦ τοιαῦτα 
λέγειν, ἅμα δὲ καὶ Κριτίαν τόνδε ψευδῆ ἐπιδείξω καὶ ἄλλους 


ΧΑΡΜΙΔΗΣ. 7 


πολλούς, οἷς δοκῶ εἶναι σώφρων, ὡς ὁ τούτου λόγος " ἐὰν δ᾽ 
9 lal \ > \ » “Ὁ Μ > \ al “ > 
αὖ φῶ καὶ ἐμαυτὸν ἐπαινῶ, ἴσως ἐπαχθὲς φανεῖται: ὥστε οὐκ 
vy - “ 7 » / ΟΝ \ 3 Ὁ“ » U / 
ἔχω 6 τί σοι ἀποκρίνωμαι. Kai ἐγὼ εἶπον ὅτι μοι εἰκότα pai- 
νει λέγειν, ὦ Χαρμίδη. καί μοι δοκεῖ, ἣν δ᾽ ἐγώ, κοινῇ ἂν εἶναι 
σκεπτέον, εἴτε κέκτησαι εἴτε μὴ ὃ πυνθάνομαι, ἵνα μήτε σὺ ς 
> 7 ͵ Δ \ ΄' Φ i > \ > / b] \ \ 
ἀναγκάζῃ λέγειν ἃ μὴ βούλει, μήτ᾽ αὖ ἐγὼ ἀσκέπτως ἐπὶ τὴν 
? \ / > > /- 20 / a \ 
ἰατρικὴν τρέπωμαι. εἰ οὖν σοι φίλον, ἐθέλω σκοπεῖν μετὰ 
, σοῦ: εἰ δὲ μή, ἐᾶν. ᾿Αλλὰ πάντων μάλιστα, ἔφη, φίλον" 
“ 7 “ [τς ον " ‘4 xX ᾿ς / θ a 
ὥστε τούτου γε ἕνεκα, ὅπῃ αὐτὸς οἴει βέλτιον ἂν" σκέψασθαι, ," 
ταύτῃ σκόπει. 10 
a ‘A 5 
7. Τῆδε τοίνυν, ἔφην ἐγώ, δοκεῖ μοι βελτίστη εἶναι ἡ σκέψις 
περὶ αὐτοῦ. δῆλον γὰρ ὅτι, εἴ σοι πάρεστιν σωφροσύνη, ἔχεις 
τί περὶ αὐτῆς δοξάζειν. ἀνάγκη γάρ που ἐνοῦσαν αὐτήν, εἴπερ 
4 Μ θ lA τ / > b ὃ / », 4 \ 
ἔνεστιν, αἴσθησίν τινα παρέχειν, ἐξ ἧς δόξα av Tis σοι περὶ 
αὐτῆς εἴη, ὅ τί ἐστιν καὶ ὁποῖόν τι ἡ σωφροσύνη" ἢ οὐκ οἴει; τς 
ot Fy yy 3 O ᾽ “ “ , Μ a Μ > ὃ / 
yore, ἔφη, οἶμαι. ὑκοῦν τοῦτό γε, ἔφην, ὃ οἴει, ἐπειδήπερ 
e f > ,ὔ xX Μ ͵ > Sw / 4 
ἑλληνίζειν ἐπίστασαι, κἂν εἴποις δήπου αὐτὸ 6 Ti σοι φαίνεται; 
» ΝΜ σ΄ / vs ΝΜ » Μ / 
lows, ἔφη. Ἵνα τοίνυν τοπάσωμεν εἴτε TOL ἔνεστιν εἴτε μή, 
εἰπέ, ἣν δ᾽ ἐγώ, τί φὴς εἶναι σωφροσύνην κατὰ τὴν σὴν δόξαν. 
λὰ \ \ “ + \ > Fs ” > ͵ 
Καὶ ὃς τὸ μὲν πρῶτον ὥκνει τε καὶ οὐ πάνυ ἤθελεν ἀποκρίνα- 20 
a » / 53 “ Φ al 4 3 Ἁ 
σθαι" ἔπειτα μέντοι εἶπεν ὅτι οἵ δοκοῖ σωφροσύνη εἶναι τὸ 
κοσμίως πάντα πράττειν καὶ ἡσυχῇ, ἔν τε Ταῖς ὁδοῖς βαδίζειν 
\ / \ \ A 4 e 7 al / 
καὶ διαλέγεσθαι, καὶ τὰ ἄλλα πάντα ὡσαύτως ποιεῖν" καί μοι 
lal vy ἃ ΤΩ 
δοκεῖ, ἔφη, συλλήβδην ἡσυχιότης τις εἶναι ὃ ἐρωτᾷς. 
5 > 
Ap οὗν, ἣν δ᾽ ἐγώ, εὖ λέγεις; φασί γέ τοι, ὦ Χαρμίδη, τοὺς 25 
ς ΄ , 3 κατ Si eae , ν᾿ τὰ ΄ 
ἡσυχίους σώφρονας εἶναι" ἴδωμεν δὴ εἴ τι λέγουσιν. εἰπὲ γάρ 
> a a / - ΄ > ΄ ΄ “ 
μοι, οὐ τῶν καλῶν μέντοι ἡ σωφροσύνη ἐστίν; Ilavu γε, ἔφη. 
Πότερον οὖν κἀλλιόν ἐστιν ἐν γραμματιστοῦ τὰ ὅμοια γράμ- 
΄ \ ς a ΄ / “ὦ ΄ 
ματα γράφειν ταχὺ ἢ ἡσυχῆ; Ταχύ. Τί δ᾽ ἀναγιγνώσκειν; 
4 
ταχέως i) βραδέως; Ταχέως. Kal μὲν δὴ καὶ τὸ κιθαρίζειν 30 
/ \ na - 
ταχέως καὶ τὸ παλαίειν ὀξέως πολὺ κάλλιον τοῦ ἡσυχῇ τε καὶ 
/ 
βραδέως; Nai. Τί δέ; πυκτεύειν te καὶ παγκρατιάζειν οὐχ 
4 7 lal an 
ὡσαύτως ; Ildw ye. Θεῖν δὲ καὶ ἅλλεσθαι καὶ τὰ τοῦ cHpa- 
TOS ἅπαντα ἔργα, οὐ τὰ μὲν ὀξέως καὶ ταχὺ γιγνόμενα τὰ τοῦ 


Io 


1 


20 


aS 


TMAATQNOZ 


‘besa \ \ / Mee ox Ἂ, Le > “Ὁ : 
καλοῦ ἐστιν, τὰ δὲ μόγις τε καὶ ἡσυχῇ τὰ τοῦ αἰσχροῦ; Pai- 
νεται. Φαίνεται ἄρα ἡμῖν, ἔφην ἐγώ, κατά γε τὸ σῶμα οὐ τὸ 
δι εν > \ \ x4 \ 27 , " 3 SE 
ἡσύχιον, ἀλλὰ TO τάχιστον Kal ὀξύτατον κάλλιστον ὄν. ἣ γάρ; 
Πάνυ ye. “H δέ γε σωφροσύνη καλόν τι ἦν; Nat. Οὐ τοίνυν 
’ \ La e. 5¢ / Xx > > ER \ / 
KATA YE TO σῶμα ἡ ἡσυχιότης ἂν ἀλλ᾽ ἡ ταχυτὴς σωφρονέστε- 
ρον εἴη, ἐπειδὴ καλὸν ἡ σωφροσύνη. “Kotxev, ἔφη. Τί δέ; ἣν 
δ᾽ ἐγώ, εὐμαθία κάλλιον ἢ δυσμαθία; Ἐξ μαθία. “EKotw δέ 
> yy «ς \ b] θ J. / θ / e δὲ ὃ θ / 
γ᾽, ἔφην, ἡ μὲν εὐμαθία ταχέως μανθάνειν; ἡ δὲ δυσμαθία 
ἡσυχῇ καὶ βραδέως; Ναί. Διδάσκειν δὲ ἄλλον οὐ ταχέως 
κάλλιον καὶ σφόδρα μᾶλλον ἢ ἡσυχῇ τε καὶ βραδέως; Ναί. 
Τί δέ; ἀναμιμνήσκεσθαι καὶ μεμνῆσθαι ἡσυχῇ τε καὶ βραδέως 
κάλλιον ἢ σφόδρα καὶ ταχέως ; Σφόδρ᾽, ἔφη, καὶ ταχέως. “H 
δ᾽ ἀγχίνοια οὐχὶ ὀξύτης τίς ἐστιν τῆς ψυχῆς, ἀλλ᾽ οὐχὶ ἡσυχία ; 
» OF > Le) \ \ / \ / % 40 
Αληθῆ. Οὐκοῦν καὶ τὸ συνιέναι τὰ λεγόμενα, Kal ἐν γραμματι- 
στοῦ καὶ κιθαριστοῦ καὶ ἄλλοθι πανταχοῦ, οὐχ ὡς ἡσυχαίτατα 
ἀλλ᾽ ὡς τάχιστά ἐστι κάλλιστον; Ναί. ᾿Αλλὰ μὴν ἔν γε 
n 7 an na \ ad ΄ > ς e , 
ταῖς ζητήσεσιν τῆς ψυχῆς καὶ τῷ βουλεύεσθαι ody ὁ ἡσυχιώ- 
τατος, ὡς ἐγὼ οἶμαι, καὶ μόγις βουλευόμενός τε καὶ ἀνευρίσκων 
5 4 r », Φ » > ς en / \ / n 
ἐπαίνου δοκεῖ ἄξιος εἶναι, ἀλλ᾽ ὁ ῥᾷστά Te Kal τάχιστα τοῦτο 
δρῶν. ἔστιν ταῦτα, ἔφη. Οὐκοῦν πάντα, ἣν δ᾽ ἐγώ, ὦ Χαρ- 
μίδη, ἡμῖν καὶ τὰ περὶ τὴν ψυχὴν καὶ τὰ περὶ τὸ σῶμα, τὰ τοῦ 
τάχους τε καὶ τῆς ὀξύτητος καλλίω φαίνεται ἢ τὰ τῆς βραδυ- 
a / \ e / 7 ΝΜ > 7 ς 
τῆτός τε καὶ ἡσυχιότητος; Kuvdvvever, ἔφη. Οὐκ ἄρα nov- 
, e ft xX ” 0» e , ς , 7 
χιότης TIS ἡ σωφροσύνη ἂν εἴη, οὐδ᾽ ἡσύχιος ὁ σώφρων Bios, 
" ΄ la) / > \ \ ἄς ἫΝ a 5 I 
ἔκ ye τούτου τοῦ λόγου, ἐπειδὴ καλὸν αὐτὸν δεῖ εἶναι σώφρονα 
BA a \ \ \ Ψ > an ς » ΕῚ ῇ 
ὄντα. δυοῖν γὰρ δὴ τὰ ἕτερα, ἢ οὐδαμοῦ ἡμῖν ἢ πάνυ που 
ὀλιγαχοῦ αἱ ἡσύχιοι πράξεις ἐν τῷ βίῳ καλλίους ἐφάνησαν ἣ 
ς Pe Sf Ni? / > > a > / μέ μ 
αἱ ταχεῖαί τε καὶ ἰσχυραί. εἰ δ᾽ οὗν, ὦ φίλε, ὅ τι μάλιστα 
μηδὲν ἐλάττους αἱ ἡσύχιοι τῶν σφοδρῶν τε καὶ ταχειῶν πρά- 
ἕεων τυγχάνουσιν καλλίους οὖσαι, οὐδὲ ταύτῃ σωφροσύνη ἂν 
εἴη μᾶλλόν τι τὸ ἡσυχῇ πράττειν τοῦ σφόδρα τε καὶ ταχέως, 
οὔτε ἐν βαδισμῷ οὔτε ἐν λέξει οὔτε ἄλλοθι οὐδαμοῦ, οὐδὲ ὁ 
ς 7 / Ὁ \ e / / x 3 > ὃ) 2 
ἡσύχιος βίος τοῦ μὴ ἡσυχίου σωφρονέστερος ἂν εἴη, ἐπειδὴ ἐν 
τᾷ λόγῳ τῶ NO? ἡμῖν ἡ yn ὑπετέθ λὰ δὲ 
f γῳ TOV καλῶν TL ἡμῖν ἡ σωφροσύνη ὑπετέθη, Ka 


Ἔν 


ΧΑΡΜΙΔΗΣ. 


> e A * / -“ ς / 4 "0 θ lal 
οὐχ ἧττον ,Ta* ταχέα τῶν ἡσυχίων πέφανται. ρθῶς μοι 
δοκεῖς, ἔφη, ὦ Σώκρατες, εἰρηκέναι. 

8. Πάλιν τοίνυν, ἣν δ᾽ ἐγώ, ὦ Χαρμίδη, μᾶλλον προσέχων 
τὸν νοῦν καὶ εἰς σεαυτὸν ἀποβλέψας, ἐννοήσας ὁποῖόν τινά σε 
ποιεῖ ἡ σωφροσύνη παροῦσα καὶ ποία τις οὖσα τοιοῦτον ἀπερ- 
γάζοιτο ἄν, πάντα ταῦτα συλλογισάμενος εἰπὲ εὖ καὶ ἀνδρείως, 
τί σοι φαίνεται εἶναι; καὶ ὃς ἐπισχὼν καὶ πάνυ ἀνδρικῶς πρὸς 
ἑαυτὸν διασκεψάμενος, Δοκεῖ τοίνυν μοι, ἔφη, αἰσχύνεσθαι ποι- 
εἶν ἡ σωφροσύνη καὶ αἰσχυντηλὸν τὸν ἄνθρωπον, καὶ εἶναι ὅπερ 

3 \ «ε 7 3 9 9 > , > \ BA e U 
αἰδὼς ἡ σωφροσύνη. Liev, ἣν δ᾽ ἐγώ, οὐ καλὸν ἄρτι ὡμολόγεις 
τὴν σωφροσύνην εἶναι; Πάνυ γ᾽, ἔφη. Οὐκοῦν καὶ ἀγαθοὶ 
ἄνδρες οἱ σώφρονες; Ναί. ἾΑρ᾽ οὖν ἂν εἴη ἀγαθόν, ὃ μὴ aya- 
θοὺς ἀπεργάζεται; Οὐ δῆτα. Οὐ μόνον οὖν ἄρα καλόν, ἀλλὰ 
καὶ ἀγαθόν ἐστιν. “Epouye δοκεῖ. Τί οὖν; ἣν δ᾽ ἐγώ- ‘Ounp@ 

> 7 a / / Ὁ : 
οὐ πιστεύεις KANWS λέγειν, λέγοντι OTL 

αἰδὼς δ᾽ οὐκ ἀγαθὴ κεχρημένῳ ἀνδρὶ παρεῖναι; 
ΗΝ > Μ ie bl A ε » δὰ > > 06 \ 

yoy, ἔφη. στιν ἄρα, ὡς ἔοικεν, αἰδὼς οὐκ ἀγαθὸν καὶ 
ἀγαθόν. Φαίνεται. Σωφροσύνη δέ γε ἀγαθόν, εἴπερ ἀγαθοὺς 
ποιεῖ οἷς ἂν παρῇ, κακοὺς δὲ μή. ᾿Αλλὰ μὴν οὕτω γε δοκεῖ μοι 
ἔχειν, ὡς σὺ λέγεις. Οὐκ ἄρα σωφροσύνη ἂν εἴη αἰδώς, εἴπερ 
τὸ μὲν ἀγαθὸν τυγχάνει ὄν, αἰδὼς δὲ δὴ οὐδὲν μᾶλλον ἀγαθὸν 
ἢ κακόν. : 

a / a) > rn 

9. ᾿Αλλ᾽ ἔμοιγε δοκεῖ, ἔφη, ὦ Σώκρατες, τοῦτο μὲν ὀρθῶς 
λέγεσθαι" τόδε δὲ σκέψαι τί σοι δοκεῖ εἶναι περὶ σωφροσύνης. 
” Ν > / ἃ BA A / ed 
ἄρτι yap ἀνεμνήσθην ὃ ἤδη Tov ἤκουσα λέγοντος, OTL σωφρο- 
σύνη ἄν εἴη τὸ τὰ ἑαυτοῦ πράττειν. σκόπει οὖν τοῦτο εἰ ὀρθῶς 

a ΄ Fi; / 
σοι δοκεῖ λέγειν ὁ λέγων. καὶ ἐγώ, Ὦ μιαρέ, ἔφην, Kpitiov 
ὃ ᾽ / ee aa ee an fa) 5) 7 e 
τοῦδε ἀκήκοας AUTO ἢ ἄλλου Tov τῶν σοφῶν. "ἔοικεν, ἔφη ὁ 
na > 95 
Κριτίας, ἄλλου" οὐ yap δὴ ἐμοῦ ye. ᾿Αλλὰ τί διαφέρει, ἢ δ᾽ 
ὅς ὁ Χαρμίδης, ὦ Σώκρατες, ὅτου ἤκουσα; Οὐδέν, ἦν δ᾽ ἐγώ" 
πάντως γὰρ οὐ τοῦτο σκεπτέον, ὅστις αὐτὸ εἶπεν, ἀλλὰ πότε- 
pov ἀληθὲς λέγεται ἢ οὔ. Νῦν ὀρθῶς λέγεις, ἢ δ᾽ ὅς. Νὴ 
> \ 
Δία, ἣν δ᾽ ἐγώ: ἀλλ᾽ εἰ καὶ εὑρήσομεν αὐτὸ ὅπῃ ye ἔχει, θαυ- 

/ ed Ἂ b BED Υ͂ » a δ᾽ / A 

μάζοιμ᾽ ἄν" αἰνίγματι yap τινι ἔοικεν. “Otte δὴ τί ye; ἔφη. 


5 


_ 


Oo 


15 


20 


#5 


30 


10 


10 


εἰς 


20 


25 


30 


ΠΛΑΤΏΝΟΣ sc 


5 > , , 
“Ore ov δήπου, ἣν δ᾽ ἐγώ, ἣ τὰ ῥήματα ἐφθέγξατο, ταύτῃ καὶ 
« “ , 
ἐνόει 40* λέγων σωφροσύνην εἶναι τὸ τὰ αὑτοῦ πράττειν. ἢ 
n ͵ Ν 7 ¢ Ul x 
σὺ οὐδέν ἡγεῖ πράττειν TOV γραμματιστήν, ὅταν γράφῃ ἢ ava- 
γιγνώσκῃ; “Eyarye, ἡγοῦμαι μὲν οὖν, ἔφη. Δοκεῖ οὖν σοι τὸ 
ἴω / ς \ / 
αὑτοῦ ὄνομα μόνον γράφειν ὁ γραμματιστὴς Kal ἀνωγυγνώσκειν, 
Ae OA \ a ὃ δά x Oe e Ἂ aS Le θ τς 2 ΄ 
ἢ ὑμᾶς τοὺς παῖδας διδάσκειν, ἢ οὐδὲν ἧττον τὰ τῶν ἐχθρῶν ἐγρά- 
Ἃ "Ὁ, , \ \ na / ? , 50. a 
dete ἢ τὰ ὑμέτερα Kal TA τῶν φίλων ὀνόματα; Οὐδὲν ἧττον. 
Ἦ οὖν ἐπολυπραγμονεῖτε καὶ οὐκ ἐσωφρονεῖτε τοῦτο δρῶντες ; 
n / n 
Οὐδαμῶς. Kai μὴν οὐ τὰ ὑμέτερά γε αὐτῶν ἐπράττετε, εἴπερ 
Ν / / / > \ \ > , > Ν 
τὸ γράφειν πράττειν τί ἐστιν καὶ τὸ ἀναγιγνώσκειν. Adda 
\ » \ \ Xo θ τς a \ \ ? ὃ a \ 
μὴν ἔστιν. Καὶ γὰρ τὸ ἰᾶσθαι, ὦ ἑταῖρε, καὶ τὸ οἰκοδομεῖν Kal 
[ὦ n φ “ἅμ a Ὁ 
τὸ ὑφαίνειν καὶ τὸ ἡτινιοῦν τέχνῃ ὁτιοῦν τῶν τέχνης ἔργων 
b) , θ / / | a ν U 5 
ἀπεργάζεσθαι πράττειν δήπου τί ἐστιν. ἸΙάνυ ye. Τί οὖν; 
i > ¥. ma US , 9 > val θ id \ / fal 
ἣν δ᾽ ἐγώ, δοκεῖ dv σοι πόλις εὖ οἰκεῖσθαι ὑπὸ τούτου τοῦ 
fa) ΄ὔ ᾿ nr 7 
νόμου TOD κελεύοντος TO ἑαυτοῦ ἱμάτιον ἕκαστον ὑφαίνειν Kal 
4 \ ς / n \ J \ 
πλύνειν, καὶ ὑποδήματα σκυτοτομεῖν, Kal λήκυθον καὶ oTAEY- 
\ bs n 
γίδα καὶ τἄλλα πάντα κατὰ TOV αὐτὸν λόγον, τῶν μὲν ἀλλο- 
/ \ \ \ e Oe | OF 3 / / \ 
τρίων μὴ ἅπτεσθαι, τὰ δὲ ἑαυτοῦ ἕκαστον ἐργάζεσθαί τε Kal 
a > ἢ 
πράττειν; Οὐκ ἔμοιγε δοκεῖ, ἢ δ᾽ ὅς. ᾿Αλλὰ μέντοι, ἔφην 
b) ΄ , > n 5 xX ? a la) Ὁ » 4 
ἐγώ, σωφρόνως ye οἰκοῦσα εὖ ἂν οἰκοῖτο. Ilds δ᾽ οὔκ; ἔφη. 
5 > \ \ n n , 
Οὐκ ἄρα, ἣν δ᾽ ἐγώ, TO τὰ τοιαῦτά τε καὶ οὕτω τὰ αὑτοῦ πράτ- 
΄ A Ν > , > / » ξ 
τειν σωφροσύνη ἂν εἴη. Οὐ φαίνεται. ᾿Ηινίττετο ἄρα, ὡς 
+ \ id ’ὔ Ν \ lal 4 
ἔοικεν, ὅπερ ἄρτι ἐγὼ ἔλεγον, ὁ λέγων TO TA αὑτοῦ πράττειν 
΄ ν ἢ 5 ΄ ue 
σωφροσύνην εἶναι" ov yap που οὕτω γε ἣν εὐήθης " ἤ τινος 
ἠλιθίου ἤκουσας τουτὶ λέγοντος, ὦ Χαρμίδη; “Ηκιστά γε, 
” ? ΄ Ν 4 τ. ἢ \ 53 \ / 
ἔφη, ἐπεί τοι καὶ πάνυ ἐδόκει σοφὺὴς εἶναι. ἹἸΠαντὸς τοίνυν 
a ς bd \ va) ” Ns 7 ς x \ 
μᾶλλον, ὡς ἐμοὶ δοκεῖ, αἴνιγμα αὐτὸ προὔβαλεν, ws ὃν χαλεπὸν 
Ν fa) fal ° Ἱ Μ 
τὸ τὰ αὑτοῦ πράττειν γνῶναι ὅ τί ποτε ἔστιν. σως, ἔφη. 
Φ 3 ‘ oy rere k 
Τί οὖν ἂν εἴη ποτὲ TO τὰ αὑτοῦ πράττειν; ἔχεις εἰπεῖν᾽ Οὐκ 
οἷδα μὰ Δία ἔγωγε, ἢ δ᾽ ὅς " GAN ἴσως οὐδὲν κωλύει μηδὲ τὸν 
/ ry / “ 4 A 
λέγοντα μηδὲν εἰδέναι 6 τι ἐνόει. Kal ἅμα ταῦτα λέγων ὑπεγέλα 
\ 3 \ r / > / 
τε καὶ εἰς TOV Κριτίαν ἀπέβλεπεν. 
id rn 9 Qn \ 
10. Καὶ ὁ Κριτίας δῆλος μὲν ἣν καὶ πάλαι ἀγωνιῶν Kat 
7 A ͵ \ \ , » 
φιλοτίμως πρός τε τὸν Χαρμίδην καὶ πρὸς τοὺς παρόντας ἔχων, 


ΧΑΡΜΊΔΗΣ. 


, ΒΕ Ν ? a ΄ , U4 > er ΣΝ 
μόγις δ᾽ ἑαυτὸν ἐν τῷ πρόσθεν κατέχων τότε οὐχ οἷός τε ἐγέ- 
a 7 \ a > \ 3 i Be - / 
veto’ δοκεῖ γάρ μοι παντὸς μᾶλλον ἀληθὲς εἶναι, ὃ ἐγὼ ὑπέ- 
rn , > / \ / 7 \ > U 
λαβον, τοῦ Κριτίου ἀκηκοέναι τὸν Χαρμίδην ταύτην τὴν ἀπό- 
\ “ 7 ς Ν 3 / / 
κρισιν περὶ τῆς σωφροσύνης. ὁ μὲν οὖν Χαρμίδης βουλόμενος 
μὴ αὐτὸς ὑπέχειν λόγον GAN ἐκεῖνον τῆς ἀποκρίσεως, ὑπεκίνει 
> \ ’ lal \ > / e > / Vv « > > 
αὐτὸν ἐκεῖνον, καὶ ἐνεδείκνυτο ὡς ἐξεληλεγμένος εἴη" ὁ δ᾽ οὐκ 
᾽ ὔ J ,ὔ ΝΜ >? n 3 wed Ὁ \ 
ἠνέσχετο, ἀλλὰ μοι ἔδοξεν ὀργισθῆναι αὐτῷ ὥσπερ ποιητὴς 
ὑποκριτῆ κακῶς διατιθέντι τὰ ἑαυτοῦ ποιήματα" ὥστ᾽ ἐμβλέ- 
> a 3 Ὁ ” 5 / > \ \ 53 “ / 
was αὐτῷ εἶπεν, Οὕτως οἴει, ὦ Χαρμίδη, εἰ σὺ μὴ οἶσθα 6 τί 
ποτ᾽ ἐνόει ὃς ἔφη σωφροσύνην εἶναι τὸ τὰ ἑαυτοῦ πράττειν, 
οὐδὲ δὴ ἐκεῖνον εἰδέναι ; ᾿Αλλ᾽, ὦ βέλτιστε, ἔφην ἐγώ, Kpiria, 
τοῦτον μὲν οὐδὲν θαυμαστὸν ἀγνοεῖν τηλικοῦτον ὄντα" σὲ δέ 
΄ν ees 5ὺ. ἡ \ ¢ / vd ‘ > / > 5 
που εἰκὸς εἰδέναι καὶ ἡλικίας ἕνεκα καὶ ἐπιμελείας. εἰ οὖν 
συγχωρεῖς τοῦτ᾽ εἶναι σωφροσύνην ὅπερ οὑτοσὶ λέγει, καὶ 
παραδέχει τὸν λόγον, ἔγωγε πολὺ ἂν ἥδιον μετὰ σοῦ σκο- 
> \ fal 
ποίμην, εἴτ᾽ ἀληθὲς εἴτε μὴ TO λεχθέν. ᾿Αλλὰ πάνυ συγχωρῶ, 
ΜΝ \ / n \ / 5 3.9 , al 
ἔφη, καὶ παραδέχομαι. Καλῶς ye σὺ τοίνυν, ἦν δ᾽ ἐγώ, ποιῶν. 
καὶ μοι λέγε, ἢ καὶ ἃ νυνδὴ ἠρώτων ἐγὼ συγχωρεῖς, τοὺς δημι- 
ουργοὺς πάντας ποιεῖν τι; ἔγωγε. Ἢ οὖν δοκοῦσί σοι τὰ 
ε n / Lal x \ \ “ » \ \ n + 
ἑαυτῶν μόνον ποιεῖν ἢ καὶ τὰ TOV ἄλλων ; Kai Ta TOV ἄλλων. 
“ “ , lal 
Σωφρονοῦσιν οὖν ov Ta ἑαυτῶν μόνον ποιοῦντες; Τί yap 
9 τῇ Ὺ a 
κωλύει ; ἔφη. Οὐδὲν ἐμέ γε, ἣν δ᾽ ἐγώ: ἀλλ᾽ ὅρα μὴ ἐκεῖνον 
κωλύει, ὃς ὑποθέμενος σωφροσύνην εἶναι τὸ τὰ ἑαυτοῦ πράτ- 
» > / 7 \ \ \ n ” , 
τειν ἔπειτα οὐδέν φησι κωλύειν καὶ TOUS TA τῶν ἄλλων πράτ- 
r > \ \ lal 9S > ὦ nsp ΄ ’ 
Tovtas σωφρονεῖν. ᾿γὼ γὰρ ποῦ, ἢ δ᾽ ὅς, τοῦθ᾽ ὡμολόγηκα, 
ὡς οἱ τὰ τῶν ἄλλων πράττοντες σωφρονοῦσιν, εἰ τοὺς ποι- 
Lad [4 ’ > / 9S > > / > > ἈΝ r 
ovvTas ὡμολόγησα; Εἰπέ μοι, ἣν δ᾽ ἐγώ, ov ταὐτὸν καλεῖς 
\ al \ Ν 7 > / Υ 20 7 S- ἿΝΨ ΄ 
τὸ ποιεῖν καὶ τὸ πράττειν; Οὐ μέντοι, ἔφη " οὐδέ γε τὸ ἐργά- 
\ \ A ” \ > ¢ , ἃ ” 
ζεσθαι καὶ τὸ ποιεῖν. ἔμαθον yap map “Ἡσιόδου, ὃς ἔφη, 
μὴ 5 n 
ἔργον οὐδὲν εἶναι ὄνειδος. οἴει οὖν αὐτόν, εἰ τὰ τοιαῦτα 
» > / RE / \ , φΦ \ \ 
ἔργα ἐκάλει καὶ ἐργάζεσθαι καὶ πράττειν, οἷα νυνδὴ σὺ ἔλεγες, 
> la) nm 
οὐδενὶ ἂν ὄνειδος φάναι εἶναι σκυτοτομοῦντι ἢ ταριχοπωλοῦντι 
x Se > / / > ” Δ / 5 , 
ἢ ἐπ᾽ οἰκήματος καθημένῳ; οὐκ οἴεσθαί ye χρή, ὦ Σώκρα- 
lal / 
τες, ἀλλὰ Kal ἐκεῖνος οἶμαι ποίησιν πράξεως Kal ἐργασίας 


II 


10 


20 


a 


30 


12 


Io 


20 


25 


30 


ΠΛΑΤΏΝΟΣ pee 


/ / “ ᾿ 
ἄλλο ἐνόμιζεν, καὶ ποίημα μὲν γίγνεσθαι ὄνειδος ἐνίοτε, ὅταν 
\ \ an a“ / ” δὲ δέ >O\ 7 
μὴ META τοῦ καλοῦ γίγνηται, ἔργον δὲ οὐδέποτε οὐδὲν ὄνειδος * 
\ \ la) \ > / / ἡ 3 U \ 
τὰ yap καλῶς TE καὶ ὠφελίμως ποιούμενα ἔργα ἐκάλει, Kal 
/ 
ἐργασίας τε καὶ πράξεις τὰς τοιαύτας ποιήσεις. φάναι δέ 
nr \ an ° 
γε χρὴ Kal οἰκεῖα μόνα τὰ τοιαῦτα ἡγεῖσθαι αὐτόν, τὰ δὲ βλα- 
4 ς 
βερὰ πάντα ἀλλότρια ὥστε καὶ Ἡσίοδον χρὴ οἴεσθαι καὶ 
ἄλλον, ὅστις φρόνιμος, τὸν τὰ αὑτοῦ πράττοντα τοῦτον σώ- 
φρονα καλεῖν. 
/ 
11. Ὦ Κριτία, ἣν δ᾽ ἐγώ, καὶ εὐθὺς ἀρχομένου σου σχεδὸν 
RES ς \ 4 “ \ 2 as \ \ ς ἀπε τι τῷ 
ἐμάνθανον τὸν λόγον, OTL TA οἰκεῖά τε καὶ τὰ αὑτοῦ ἀγαθὰ 
καλοίης, καὶ τὰς τῶν ἀγαθῶν ποιήσεις πράξεις" καὶ yap 
\ > n 
Προδίκου μυρία τινὰ ἀκήκοα περὶ ὀνομάτων διαιροῦντος. 
ἀλλ᾽ ἐγώ σοι τίθεσθαι μὲν τῶν ὀνομάτων δίδωμι ὅπῃ ἂν βούλῃ 
/ ¢ 
ἕκαστον" δήλου δὲ μόνον ἐφ᾽ 6 τι ἂν φέρῃς τοὔνομα 6 τι av 
, ῃ a 5 / > » a / “ ς Ἃ \ 
λέγῃς. νῦν οὖν πάλιν ἐξ ἀρχῆς σαφέστερον ὅρισαι" apa τὴν 
a > "Ὁ al xX ev, Dy et \ ΄ > 7 
τῶν ἀγαθῶν πρᾶξιν ἢ ποίησιν ἢ ὅπως σὺ βούλει ὀνομάζειν, 
, 
ταύτην λέγεις σὺ σωφροσύνην εἶναι; "Eywye, ἔφη. Οὐκ 
“  Ξ \ ς 
ἄρα σωφρονεῖ ὁ τὰ κακὰ πράττων, ἀλλ᾽ ὁ τἀγαθά; ol δέ, ἣ 
> ὦ 5 , > ef val ” 3, 3: Sit Paes \ 7 
δ᾽ ὅς, ὦ βέλτιστε, οὐχ οὕτω δοκεῖ; “Ka, ἣν δ᾽ ἐγώ" μὴ yap 
a “ > fa) 
πω TO ἐμοὶ δοκοῦν σκοπῶμεν, GAN ὃ σὺ λέγεις νῦν. ᾿Αλλὰ 
΄ὕ + » \ δ τῶ A> = 2 \ \ oe » 
μέντοι ἔγωγε, ἔφη, τὸν μὴ ἀγαθὰ ἀλλὰ κακὰ ποιοῦντα οὔ φημι 
a \ \ lal 
σωφρονεῖν, Tov δὲ ἀγαθὰ ἀλλὰ μὴ κακὰ σωφρονεῖν" τὴν yap 
lal an a) 4 lal 
τῶν ἀγαθῶν πρᾶξιν σωφροσύνην εἶναι σαφῶς σοι διορίζομαι. 
Καὶ οὐδέν γέ σε ἴσως κωλύει ἀληθῆ λέγειν" τόδε γε μέντοι, ἣν 
“ / a na 
δ᾽ ἐγώ, θαυμάζω, εἰ σωφρονοῦντας ἀνθρώπους ἡγεῖ σὺ ἀγνοεῖν 
δ na > lal 
ὅτι σωφρονοῦσιν. ᾿Αλλ᾽ οὐχ ἡγοῦμαι, ἔφη. Οὐκ ὀλίγον 
πρότερον, ἔφην ἐγώ, ἐλέγετο ὑπὸ σοῦ, ὅτι τοὺς δημιουργοὺς 
οὐδὲν κωλύει καὶ αὖ τὰ τῶν ἄλλων ποιοῦντας σωφρονεῖν ; 
᾿Ελέγετο γάρ, ἔφη" ἀλλὰ τί τοῦτο; Οὐδέν: ἀλλὰ λέγε εἰ 
δοκεῖ τίς σοι ἰατρός, ὑγιᾶ τινὰ ποιῶν, ὠφέλιμα καὶ ἑαυτῷ ποιεῖν 
Ν > / ἃ 9... ΕΝ > Le \ / / 
καὶ ἐκείνῳ ὃν ἰῷτο; "ἔμοιγε. Οὐκοῦν τὰ δέοντα πράττει 
ce a / / ς \ 7 / > 
6 ye ταῦτα πράττων; Ναί. Ὃὧ τὰ δέοντα πράττων ov σωφρο- 
vel; Σωφρονεῖ μὲν οὖν. Ἦ οὖν καὶ γιγνώσκειν ἀνάγκη τῷ 
ἰατρῷ, ὅταν τε ὠφελίμως ἰᾶται καὶ ὅταν μή; καὶ ἑκάστῳ τινὶ 


ΧΑΡΜΙΔΗΣ. 


a a ‘er 7) δ af a a » ᾿ 
τῶν δημιουργῶν, ὅταν τε μέλλῃ ὀνήσεσθαι ἀπὸ τοῦ ἔργου οὗ 
δ / \ μέ / v » > / A < ee , 
ἂν πράττῃ, καὶ ὅταν μή; “lows ov. ᾿Ενίοτε dpa, ἦν δ᾽ ἐγώ, 

al ς \ , 
ὠφελίμως πράξας ἢ βλαβερῶς ὁ ἰατρὸς οὐ γιγνώσκει ἑαυτὸν 
ε ” ͵ ᾽ 7 , ε ς \ ἢ , 
ὡς ἔπραξεν" καίτοι ὠφελίμως πράξας, ὡς ὁ σὸς λόγος, σωφρό- 
” cox. > e » ” ᾽ n « 
vos ἔπραξεν᾽ ἢ οὐχ οὕτως ἔλεγες ; “Eywrye. Οὐκοῦν, ὡς 
» > 7 > , , , \ , \ 
ἔοικεν, ἐνίοτε ὠφελίμως πράξας πράττει μὲν σωφρόνως Kal 
σωφρονεῖ, ἀγνοεῖ δ᾽ ἑαυτὸν ὅτι σωφρονεῖ ; 
a 53 Υ 

12. ᾿Αλλὰ τοῦτο μέν, ἔφη, ὦ Σώκρατες, οὐκ ἄν ποτε γένοιτο, 
» ᾽ Ν \ ” > A Ν ς Φ,. fal ΄ ͵7 
ἀλλ᾽ εἴ τι σὺ οἴει ἐκ τῶν ἔμπροσθεν UT ἐμοῦ ὡμολογημένων 

nr lal , 
εἰς τοῦτο ἀναγκαῖον εἶναι συμβαίνειν, ἐκείνων ἄν τι ἔγωγε 
ay > ΄ \ > x > / / \ > 4 2 lal 
μᾶλλον ἀναθείμην, καὶ οὐκ ἂν αἰσχυνθείην τότε μὴ οὐχὶ ὀρθῶς 
φάναι εἰρηκέναι, μᾶλλον ἤ ποτε συγχωρήσαιμ᾽ ἂν ἀγνοοῦντα 
αὐτὸν ἑαυτὸν ἄνθρωπον σωφρονεῖν. σχεδὸν γάρ τι ἔγωγε 
fa , 
αὐτὸ τοῦτό φημι εἶναι σωφροσύνην, TO γιγνώσκειν ἑαυτόν, Kal 
συμφέρομαι τῷ ἐν Δελφοῖς ἀναθέντι τὸ τοιοῦτον γράμμα. καὶ 

μ ρ μ ἐ YP μμ 5 

fa} lal \ “ lal e \ U 
yap τοῦτο οὕτω μοι δοκεῖ TO γράμμα ἀνακεῖσθαι, ws δὴ πρόσ- 
Qn nn an ,ὔ -" rn 
ρήσις οὖσα Tov θεοῦ τῶν εἰσιόντων ἀντὶ τοῦ χαῖρε, ὡς τούτου 
μὲν οὐκ ὀρθοῦ ὄντος τοῦ προσρήματος, [τὸ χαίρειν], οὐδὲ δεῖν 
τοῦτο παρακελεύεσθαι ἀλλήλοις ἀλλὰ σωφρονεῖν. οὕτω μὲν 
δὴ ὁ θεὸς προσαγορεύει τοὺς εἰσιόντας εἰς τὸ ἱερὸν διαφέρον τι 

δ & At ε ΄΄ > / e > / [4 
ἢ οἱ ἄνθρωποι, ὡς διανοούμενος ἀνέθηκεν ὁ ἀναθείς, ὥς μοι 
n \ , \ ry Se LO a ee ΜΕ ει a , 
δοκεῖ" Kal λέγει πρὸς TOV ἀεὶ εἰσιόντα οὐκ ἄλλο τι ἢ σω φρό- 

/ > / \ / e / / \ \ 

vel, φησίν. αἰνυγματωδέστερον δὲ δή, ὡς μάντις, λέγει" TO γὰρ 
γνῶθι σαυτόν καὶ τὸ σωφρόνει ἔστιν μὲν ταὐτόν, ὡς τὰ 
΄ Ἦν ’ / St ἐὰν bd 4 + 3 ἃ 
γράμματά φησιν καὶ ἐγώ, τάχα δ᾽ ἄν τις οἰηθείη ἄλλο εἶναι, ὃ 
δή μοι δοκοῦσιν παθεῖν καὶ οἱ τὰ ὕστερον γράμματα ἀναθέντες, 

, 

TO τε μηδὲν ἄγαν Kal TO ἐγγύη πάρα δ᾽ ἄτη. Kal yap 
οὗτοι συμβουλὴν φήθησαν εἶναι τὸ γνῶθι σαυτόν, ἀλλ᾽ οὐ 
lal na nr \ lal 
τῶν εἰσιόντων ὑπὸ τοῦ θεοῦ πρόσρησιν" εἶθ᾽ iva δὴ Kal σφεῖς 
μηδὲν ἧττον συμβουλὰς χρησίμους ἀναθεῖεν, ταῦτα γράψαντες 
ἀνέθεσαν. οὗ δὴ οὖν ἕνεκα λέγω, ὦ Σώκρατες, ταῦτα πάντα, 
φῶ... , \ he f ΄ > f yo \ ΄ 
τόδ᾽ ἐστίν" τὰ μὲν ἔμπροσθέν σοι πάντα ἀφίημι" ἴσως μὲν γάρ 

\ \ > fal > / Μ 3... , \ 2 > \ 
TL σὺ ἔλεγες περὶ αὐτῶν ὀρθότερον, ἴσως δ᾽ ἐγώ, σαφὲς δ᾽ οὐδὲν 

, lal 

πάνυ ἣν ὧν ἐλέγομεν" νῦν δ᾽ ἐθέλω τούτου σοι διδόναι λόγον, 


13 


20 


55 


30 


14 


un 


Io 


15 


20 


τὸν 


30 


ΠΛΑΤΏΝΟΣ. se 


> \ e a 7 3 Χ τὴν 
εἰ μὴ ὁμολογεῖς σωφροσύνην εἶναι τὸ γιγνώσκειν αὐτὸν 
ἑαυτόν. 
> > i Me I , > / \ \ e / > an 
13. ᾿Αλλ᾽, ἣν δ᾽ ἐγώ, ὦ Κριτία, σὺ μὲν ὡς φάσκοντος ἐμοῦ 
ὃ / \ Φ > “ / / \ ἈΝ ὃ) ΄ 
εἰδέναι, περὶ ὧν ἐρωτῶ, προσφέρει πρός με, καὶ ἐὰν δὴ βούλω- 
μαι, ὁμολογήσοντός σοι" τὸ δ᾽ οὐχ οὕτως ἔχει, ἀλλὰ ζητῶ γὰρ 
μετὰ σοῦ ἀεὶ τὸ προτιθέμενον διὰ τὸ μὴ αὐτὸς εἰδέναι: σκεψιά- 
μενος οὖν ἐθέλω εἰπεῖν εἴτε ὁμολογῶ εἴτε μή. GAN ἐπίσχες ἕως 
ἂν σκέψωμαι. Σκόπει δή, 4 δ᾽ ὅς. Καὶ γάρ, ἣν δ᾽ ἐγώ, σκοπῶ. 
’ Ἀ ὃ) , / ff» e 4 δῇ [7 5 
εἰ γὰρ δὴ γιγνώσκειν γέ τί ἐστιν ἡ σωφροσύνη, δῆλον ὅτι ἐπι- 
/ xX δ \ ij bl A v ΝΜ e fal 
στήμη TIS ἂν εἴη Kal τινός. ἢ οὔ; “Koti, ἔφη, ἑαυτοῦ γε. 
a a. a a 
Οὐκοῦν καὶ ἰατρική, ἔφην, ἐπιστήμη ἐστὶν τοῦ ὑγιεινοῦ; Ilavu 
γε. Εἰ τοίνυν με, ἔφην, ἔροιο σύ, ἰατρικὴ ὑγιεινοῦ ἐπιστήμη 
οὖσα τί ἡμῖν χρησίμη ἐστὶν καὶ τί ἀπεργάζεται, εἴποιμ᾽ ἂν ὅτι 
οὐ σμικρὰν ὠφελίαν" τὴν γὰρ ὑγίειαν καλὸν ἡμῖν ἔργον ἀπερ- 
, 2-9 / nw > / \ > , 
γάζεται, εἰ ἀποδέχει τοῦτο. ᾿Αποδέχομαι. Kal εἰ τοίνυν με 
ἔροιο τὴν οἰκοδομικήν, ἐπιστήμην οὗσαν τοῦ οἰκοδομικοῦ, τί 
ov > 0 θ " 2A ὦ > 7 ε ΄ δὲ 
φημι ἔργον ἀπεργάζεσθαι, εἴποιμ᾽ ἂν ὅτι οἰκήσεις - ὡσαύτως δὲ 
καὶ τῶν ἄλλων τεχνῶν. χρὴ οὖν καὶ σὲ ὑπὲρ τῆς σωφροσύνης, 
ἐπειδὴ φὴς αὐτὴν ἑαυτοῦ ἐπιστήμην εἶναι, ἔχειν εἰπεῖν ἐρωτη- 
θέντα, ὦ Kpitia, σωφροσύνη, ἐπιστήμη οὖσα ἑαυτοῦ, τί καλὸν 
ἡμῖν ἔργον ἀπεργάζεται καὶ ἄξιον τοῦ ὀνόματος ; ἴθι οὖν, εἰπέ. 
᾿Αλλ᾽, ὦ Σώκρατες, ἔφη, οὐκ ὀρθῶς ζητεῖς. οὐ γὰρ ὁμοία αὕτη 
πέφυκεν ταῖς ἄλλαις ἐπιστήμαις, οὐδέ γε αἱ ἄλλαι ἀλλήλαις" 
\ 3 Φ ς 7] > 6 (es \ / 3 \ / yy 
σὺ δ᾽ ὡς ὁμοίων οὐσῶν ποιεῖ τὴν ζήτησιν. ἐπεὶ λέγε μοι, ἔφη, 
τῆς λογιστικῆς τέχνης ἢ τῆς γεωμετρικῆς τί ἐστιν τοιοῦτον 
4 & | Ee > rn ΕῚ e U e a » 
ἔργον οἷον οἰκία οἰκοδομικῆς ἢ ἱμάτιον ὑφαντικῆς ἢ ἄλλα 
τοιαῦτ᾽ ἔργα, ἃ πολλὰ ἄν τις ἔχοι πολλῶν τεχνῶν δεῖξαι; 
»” S \ \ Ld a , 4 ὃ a > > 
ἔχεις οὖν μοι Kal σὺ τούτων τοιοῦτόν TL ἔργον δεῖξαι; ἀλλ 
οὐχ ἕξεις. καὶ ἐγὼ εἶπον ὅτι ᾿Αληθῆ λέγεις - ἀλλὰ τόδε σοι 
ἔχω δεῖξαι, τίνος ἐστὶν ἐπιστήμη ἑκάστη τούτων τῶν ἐπιστη- 
μῶν, ὃ τυγχάνει ὃν ἄλλο αὐτῆς τῆς ἐπιστήμης. οἷον ἡ λογι- 
στική ἐστίν που τοῦ ἀρτίου καὶ τοῦ περιττοῦ, πλήθους ὅπως 
ἔχει πρὸς αὑτὰ καὶ πρὸς ἄλληλα" ἣ γάρ; Ilavu γε, ἔφη. 
Οὐκοῦν ἑτέρου ὄντος τοῦ περιττοῦ καὶ ἀρτίου αὐτῆς τῆς λογι- 


΄ 


ΧΑΡΜΙΔΗΣ.. 


nr ge x ee \ \ 3. ε \ a 7 
στικῆς; lds δ᾽ οὔ; Καὶ μὴν αὖ ἡ στατικ᾽ὶ τοῦ βαρυτέρου 
\ / a 3 iA | Ἁ \ \ 
τε καὶ κουφοτέρου σταθμοῦ ἐστιν" ἕτερον δέ ἐστιν τὸ βαρὺ καὶ 
Ν (a) a a a a ΜῈΝ. 
τὸ κοῦφον τῆς στατικῆς αὐτῆς. συγχωρεῖς; “Eywye. Λέγε 
δή, καὶ ἡ σωφροσύνη τίνος ἐστὶν ἐπιστήμη, ὃ τυγχάνει ἕτερον 
ὃν αὐτῆς τῆς σωφροσύνης ; 

14. Τοῦτό ἐστιν ἐκεῖνο, ἔφη, ὦ Σώκρατες " ἐπ᾽ αὐτὸ ἥκεις 
ἐρευνῶν, ὅτῳ διαφέρει πασῶν τῶν ἐπιστημῶν ἡ σωφροσύνη 
\ \ c , / a > n lal »” \ > > 
σὺ δὲ ὁμοιότητά τινα ζητεῖς αὐτῆς ταῖς ἄλλαις. TO δ᾽ οὐκ 

ΝΜ ce > > ς Ν ΝΜ “Ὁ Ν ee 2 an 
ἐστιν οὕτως, ἀλλ at μὲν ἄλλαι πᾶσαι ἄλλου εἰσὶν ἐπιστῆμαι, 
ς a LA ς \ / n ΕΝ ? n > / 
ἑαυτῶν δ᾽ ov, ἡ δὲ μόνη τῶν Te ἄλλων ἐπιστημῶν ἐπιστήμη 
ee Dg, ΤΕ Ὁ n \ ns n “ 7 
ἐστὶν καὶ αὐτὴ ἑαυτῆς. καὶ ταῦτά σε πολλοῦ δεῖ λεληθέναι " 
> \ / 53 ἃ ΨΥ > ΝΜ - n »“" Pee 
ἀλλὰ Yap, οἶμαι, ὃ ἄρτι οὐκ ἔφησθα TOLELV, τοῦτο TTOLELS, EME 

\ > e 2 + \ e ¢ , > ΄, - 
γὰρ ἐπιχειρεῖς ἐλέγχειν, ἐάσας περὶ οὗ ὁ λόγος ἐστίν. Οἷον, 
3 > 4 a ς 4 = δὲ / \ ‘ ΕΣ 
ἣν δ᾽ ἐγώ, ποιεῖς ἡγούμενος, εἰ ὅ τι μάλιστα σὲ ἐλέγχω, ἄλλου 

\ Ψ 4 x e -“ x > \ / 
τινὸς ἕνεκα ἐλέγχειν ἢ οὗπερ ἕνεκα κἂν ἐμαυτὸν διερευνώμην 
/ / 4 / / 7 / +O 7 
τί λέγω, φοβούμενος μή ποτε λάθω οἰόμενος μέν τι εἰδέναι, 
> \ \ / \ “ \ S » / “ -“ Ν , 
εἰδὼς δὲ μή. καὶ viv δὴ οὖν ἔγωγέ φημι τοῦτο ποιεῖν, TOV λόγον 

“A 7 Ν > a + \ \ Ἁ cal BA 
σκοπεῖν μάλιστα μὲν ἐμαυτοῦ ἕνεκα, ἴσως δὲ δὴ καὶ τῶν ἄλλων 
ἐπιτηδείων" ἢ οὐ κοινὸν οἴει ἀγαθὸν εἶναι σχεδόν τι πᾶσιν 
ἀνθρώποις, γίγνεσθαι καταφανὲς ἕκαστον τῶν ὄντων ὅπῃ ἔχει ; 

3 “- 
Καὶ μάλα, ἢ δ᾽ ὅς, ἔγωγε, ὦ Σώκρατες. Θαρρῶν τοίνυν, ἣν & 
ἐγώ, ὦ μακάριε, ἀποκρινόμενος τὸ ἐρωτώμενον ὅπῃ σοι φαί- 

» / y “ 3 \ "» ΄ ς / 
νεται, ἔα χαίρειν, εἴτε Kpitias ἐστὶν εἴτε Σωκράτης ὁ ἐλεγχό- 
μενος " ἀλλ᾽ αὐτῷ προσέχων τὸν νοῦν τῷ λόγῳ σκόπει, ὅπῃ 

ῷ 
ποτὲ ἐκβήσεται ἐλεγχόμενος. ᾿Αλλά, ἔφη, ποιήσω οὕτω" 
δοκεῖς γάρ μοι μέτρια λέγειν. - Λέγε τοίνυν, ἣν δ᾽ ἐγώ, περὶ τῆς 
σωφροσύνης πῶς λέγεις ; 

15. Λέγω τοίνυν, ἦ δ᾽ ὅς, ὅτι μόνη τῶν ἄλλων ἐπιστημῶν 
αὐτή τε αὑτῆς ἐστιν καὶ τῶν ἄλλων ἐπιστημῶν ἐπιστήμη. 
Οὐκοῦν, ἦν δ᾽ ἐγώ, καὶ ἀνεπιστημοσύνης ἐπιστήμη ἂν εἴη, 
» διον 7 / 4 «ς Ψ , ’ 
εἴπερ καὶ ἐπιστήμης ; [Πάνυ γε, ἔφη. Ὃ ἄρα σώφρων μόνος 
αὐτός τε ἑαυτὸν γνώσεται καὶ οἷός τε ἔσται ἐξετάσαι τί τε 

4 Oo \ \ / / \ \ Ν [4 / \ 
τυγχάνει εἰδὼς καὶ τί μή, καὶ τοὺς ἄλλους ὡσαύτως δυνατὸς 
4 a 
ἔσται ἐπισκοπεῖν, Ti τις οἷδεν Kal οἴεται, εἴπερ οἶδεν, Kal τί 


15 


20 


#5 


30 


16 


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. ΠΛΑΤΏΝΟΣ 


3 > a > 
αὖ οἴεται μὲν εἰδέναι, οἷδεν δ᾽ οὔ, τῶν δ᾽ ἄλλων oOvdEis* Kal 
ἔστιν δὴ τοῦτο τὸ σωφρονεῖν τε καὶ σωφροσύνη καὶ τὸ ἑαυτὸν 
ce. / Ν Ὁ 7 « 3 \ oa \ Φ 3 
αὐτὸν γιγνώσκειν, τὸ εἰδέναι ἅ τε οἶδεν καὶ ἃ μὴ οἶδεν. ἄρα 
n a / 7 
ταῦτά ἐστιν ἃ λέγεις ; "ἔγωγ᾽, ἔφη. Πάλιν τοίνυν, ἦν δ᾽ ἐγώ, 
/ “Ὁ n 7 a f rn 
TO τρίτον τῷ σωτῆρι, ὥσπερ ἐξ ἀρχῆς ἐπισκεψώμεθα, πρῶτον 
Ν > / > a 3 > Xx A XY A Φ Va \ 5 
μὲν εἰ δυνατόν ἐστιν TOUT εἶναι ἢ οὔ, TO ἃ οἷδεν Kal ἃ μὴ οἶδεν 
δέ “ 7ὸ ye * > Τὸ Μ᾿ > « t 
εἰδέναι OTL «οἷδε Kal OTL* οὐκ οἶδεν" ἔπειτα εἰ ὅ TL μάλιστα 
lal / 
δυνατόν, Tis ἂν εἴη ἡμῖν ὠφελία εἰδόσιν αὐτόὄ. ᾿Αλλὰ χρή, 
a / 7 , φ / 
ἔφη, σκοπεῖν. “IO. δή, ἔφην ἐγώ, ὦ Κριτία, σκέψαι, ἐάν τι 
n / “A fa) \ al 
περὶ αὐτῶν εὐπορώτερος φανῇς ἐμοῦ" ἐγὼ μὲν yap ἀπορῶ" 7 
na / / 
δὲ ἀπορῶ, φράσω σοι; Ildvu γ᾽, ἔφη. ἤΛλλο τι οὖν, Hv δ᾽ ἐγώ, 
a \ \ 
πάντα ταῦτ᾽ ἂν εἴη, εἰ ἔστιν ὅπερ σὺ νυνδὴ ἔλεγες, μία τις 
> / A > »' / > Ἃ ςε “ \ n ” 
ἐπιστήμη, ἣ οὐκ ἄλλου τινὸς ἐστιν ἢ εαυτῆς TE καὶ TOV ἄλλων 
fal \ 4 4 \ 
ἐπιστημῶν ἐπιστήμη, Kal δὴ καὶ ἀνεπιστημοσύνης ἡ αὐτὴ 
“ ᾽ Ν \ ς » > fal 5 ε “-“ 
αὕτη; ἸΙάνυ γε. ᾿Ιδὲ δὴ ὡς ἄτοπον ἐπιχειροῦμεν, ὦ ἑταῖρε, 
Ν . \ n a 
λέγειν" ἐν ἄλλοις γάρ που TO αὐτὸ τοῦτο ἐὰν σκοπῆς, δόξει 
id > 3᾽ 3 4 3 ΡΝ \ \ n 3 nr 
σοι, ὡς ἐγώμαι, ἀδύνατον εἶναι. lds δὴ καὶ ποῦ; ‘Ev τοῖσδε. 
/ a 
ἐννόει yap εἴ σοι δοκεῖ ὄψις τις εἶναι, ἣ ὧν μὲν αἱ ἄλλαι ὄψεις 
> / > 7 4 ἡ e “ \ \ lal + ” 
εἰσίν, οὐκ ἔστιν τούτων ὄψις, ἑαυτῆς δὲ καὶ TOV ἄλλων ὄψεων 
” 3 7 \ \ ” id 4 fal \ Ἐπὶ ὧἷἦν > \ 
ὄψις ἐστίν, καὶ μὴ ὄψεων ὡσαύτως, Kal χρῶμα μὲν ὁρᾷ οὐδὲν 
μ \ \ Yj “ 9 
ὄψις οὖσα, αὑτὴν δὲ καὶ τὰς ἄλλας ὄψεις + δοκεῖ τίς σοι εἶναι 
4 / / ἃ an \ 
τοιαύτη; Ma Δί οὐκ ἔμοιγε. Ti δὲ ἀκοήν, ἣ φωνῆς μὲν 
» a ᾽ ΄, δ δι, \ \ a ες > fa) > / \ a 
οὐδεμιᾶς ἀκούει, αὑτῆς δὲ καὶ TOV ἄλλων ἀκοῶν ἀκούει καὶ TOV 
fal n / lal 
μὴ ἀκοῶν; Οὐδὲ τοῦτο. Συλλήβδην δὴ σκόπει περὶ πασῶν 
n / “Ὁ 
τῶν αἰσθήσεων, εἴ τίς σοι δοκεῖ εἶναι αἰσθήσεων μὲν αἴσθησις 
\ ς “ ΑΝ \ \ | a ἀν > / 3 ‘ \ 
καὶ αὑτῆς, ὧν δὲ δὴ ai ἄλλαι αἰσθήσεις αἰσθάνονται, μηδενὸς 
lal / 
αἰσθανομένη; Οὐκ ἔμοιγε. ᾿Αλλ᾽ ἐπιθυμία δοκεῖ Tis σοι 
3 [2 ς an \ > nan > b] / ς n \ \ 
εἷναι, ἥτις ἡδονῆς μὲν οὐδεμιᾶς ἐστιν ἐπιθυμία, αὑτῆς δὲ Kal 
“ “ n 4 
τῶν ἄλλων ἐπιθυμιῶν ; Οὐ δῆτα. Οὐδὲ μὴν βούλησις, ὡς 
3 ἃ \ \ +” 
ἐγώμαι, ἣ ἀγαθὸν μὲν οὐδὲν βούλεται, αὑτὴν δὲ Kal τὰς ἄλλας 
5 / YU 
βουλήσεις βούλεται. Οὐ γὰρ οὖν. “Epwra δὲ φαίης av τινα 
al 3 a” , “ 
εἶναι τοιοῦτον, ὃς τυγχάνει ὧν ἔρως καλοῦ μὲν οὐδενός, αὑτοῦ 
n U \ 4 
δὲ καὶ TOV ἄλλων ἐρώτων ; Οὔκ, ἔφη, ἔγωγε. Φόβον δὲ ἤδη 
ἃ \ / / 
τινὰ κατανενόηκας, ὃς ἑαυτὸν μὲν Kal τοὺς ἄλλους φόβους 


ΧΑΡΜΙΔΗΣ. 


3 a n “ » aA lal / 
φοβεῖται, τῶν δεινῶν δ᾽ οὐδὲ ev φοβεῖται ; Οὐ κατανενόηκα, 
a / na A 
ἔφη. Δόξαν δὲ δοξῶν δόξαν καὶ αὑτῆς, ὧν δὲ ai ἄλλαι δοξά- 
ζουσιν μηδὲν δοξάζουσαν ; Οὐδαμῶς. ᾿Αλλ᾽ ἐπιστήμην, ὡς 
/ 
ἔοικεν, φαμέν τινα εἶναι τοιαύτην, ἥτις μαθήματος μὲν οὐδενός 
/ “ “Ὁ lal 
ἐστιν ἐπιστήμη, αὑτῆς δὲ καὶ TOV ἄλλων ἐπιστημῶν ἐπιστήμη ; 
Φαμὲν γάρ. Οὐκοῦν ἄτοπον, εἰ ἄρα καὶ ἔστιν; μηδὲν γάρ 
, e > ΝΜ > > >» ” a 
πω διισχυριζώμεθα ὡς οὐκ ἔστιν, ἀλλ᾽ εἰ ἔστιν ETL σκοπῶμεν. 
᾿Ορθῶς λέγεις. 
16. Φέρε δή: ἔστι μὲν αὕτη ἡ ἐπιστήμη τινὸς ἐπιστήμη, 
/ 7 5 
καὶ ἔχει τινὰ τοιαύτην δύναμιν ὥστε τινὸς εἶναι" H γάρ; Ildavu 
K ἣ \ \ κω / \ » ὃ / 
ye. Καὶ yap τὸ μεῖζόν φαμεν τοιαύτην τινὰ ἔχειν δύναμιν, 
Ψ \ 3 an ” 7 ᾽ an ὃς ἢ , 
ὥστε τινὸς εἶναι μεῖζον ; ᾿ἔχει γάρ. Οὐκοῦν ἐλάττονός τινος, 
yv A lal >’ / > i e fal ἃ 
εἴπερ ἔσται μεῖζον. ᾿Ανάγκη; Ku οὖν τι εὕροιμεν μεῖζον, ὃ 
“ \ / » \ a \ e lal e \ 9S / 
τῶν μὲν μειζόνων ἐστὶν μεῖζον καὶ ἑαυτοῦ, ὧν δὲ τἄλλα μείζω 
Ν lal aR A r 
ἐστὶν μηδενὸς μεῖζον, πάντως ἄν που ἐκεῖνό γ᾽ αὐτῷ ὑπάρχοι, 
6 lal f. a 
εἴπερ ἑαυτοῦ μεῖζον εἴη, Kal ἔλαττον ἑαυτοῦ εἶναι" ἢ οὔ; 
\ > , a 
Πολλὴ ἀνάγκη, ἔφη, ὦ Σώκρατες. Οὐκοῦν καὶ εἴ τι διπλάσιόν 
> “ ΝΜ , \ ¢€ “ e / / 
ἐστιν τῶν Te ἄλλων διπλασίων καὶ ἑαυτοῦ, ἡμίσεος δήπου 
ΝΜ e Lal \ n » / - xX »” > ’ὔ 
ὄντος ἑαυτοῦ τε καὶ τῶν ἄλλων διπλάσιον ἂν εἴη" οὐ γάρ 
a ΄ an 
ἐστίν που ἄλλου διπλάσιον ἢ ἡμίσεος. ᾿Αληθῆ. ἸΠλέον δὲ 
ς a x > a: 5 7 \ 7 X ’ 
αὑτοῦ ὃν οὐ καὶ ἔλαττον ἔσται, καὶ βαρύτερον ὃν κουφότερον, 
καὶ πρεσβύτερον ὃν νεώτερον, καὶ τἄλλα πάντα ὡσαύτως, ὅ τί 
“ \ \ 
περ av τὴν ἑαυτοῦ δύναμιν πρὸς ἑαυτὸ ἔχῃ, οὐ καὶ ἐκείνην ἕξει 
Ἁ > / Ν A e 7 > nan 4 / \ \ , 
τὴν οὐσίαν, πρὸς ἣν ἡ δύναμις αὐτοῦ ἣν; λέγω δὲ TO τοιόνδε " 
e e 5.8. / / > BA - 5 > bare. an 49 U 
οἷον ἡ ἀκοή, φαμέν, οὐκ ἄλλου τινὸς ἣν ἀκοὴ ἢ φωνῆς ἢ yap; 
, rn \ n> \ 
Nat. Οὐκοῦν εἴπερ αὐτὴ αὑτῆς ἀκούσεται, φωνὴν ἐχούσης ἑαυ- 
an , \ 
τῆς ἀκούσεται" οὐ γὰρ ἂν ἄλλως ἀκούσειεν. ἸΠολλὴ ἀνάγκη. 
/ 5 \ 
Kal ἡ ὄψις γέ που, ὦ ἄριστε, εἴπερ ὄψεται αὐτὴ ἑαυτήν, 
a / 3. Ἁ b / 4 BA \ ” Q\ / 
χρῶμά TL αὐτὴν ἀνάγκη ἔχειν" ἄχρων yap ὄψις οὐδὲν μή ποτε 
\ 3 ¢ "Ὁ: 3, e 
ion. Ov yap οὖν. “Opas οὖν, ὦ Κριτία, ὅτι ὅσα διεληλύ- 
θαμεν, τὰ μὲν αὐτῶν ἀδύνατα παντάπασι φαίνεται ἡμῖν, τὰ δ᾽ 
> lal \ la) 
ἀπιστεῖται σφόδρα μή ToT ἂν THY ἑαυτῶν δύναμιν πρὸς ἑαυτὰ 
lal / fa! 
σχεῖν; μεγέθη μὲν yap καὶ πλήθη Kal Ta τοιαῦτα παντάπα- 
, x 5 
σιν ἀδύνατον" ἢ οὐχί; Ilavu ye. ᾿Ακοὴ δ᾽ ad καὶ ὄψις καὶ 


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25 


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10 


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ΠΛΑΤΏΝΟΣ 2 


\ \ a , 
ἔτι γε κίνησις αὐτὴ ἑαυτὴν κινεῖν, Kal θερμότης κάειν, Kal 
“ \ a a / 
πάντα δὴ τὰ τοιαῦτα τοῖς μὲν ἀπιστίαν ἂν" παράσχοι, ἴσως 
΄ yA 7: ΄ 3, > \ a oo a 
δέ τισιν ov. μεγάλου δή τινος, ὦ φίλε, ἀνδρὸς δεῖ, ὅστις τοῦτο 
lal f n 
κατὰ πάντων ἱκανῶς διαιρήσεται, πότερον οὐδὲν τῶν ὄντων τὴν 
ξ n / > \ Ν « Ν / » » Ν Ἂς 
αὑτοῦ δύναμιν αὐτὸ πρὸς ἑαυτὸ πέφυκεν ἔχειν, ἀλλὰ πρὸς 
ΝΜ Ἃ \ / Ν > » \ > 5S ον ede! \ € 
ἄλλο, ἢ TA μέν, TA δ᾽ οὔ" καὶ εἰ ἔστιν αὖ ἅτινα αὐτὰ πρὸς αὑτὰ 
, 9 \ na , 
ἔχει, ap ἐν τούτοις ἐστὶν ἐπιστήμη, ἣν δὴ ἡμεῖς σωφροσύνην 
φαμὲν εἶναι. ἐγὼ μὲν οὐ πιστεύω ἐμαυτῷ ἱκανὸς εἶναι ταῦτα 
/ \ \ | Ae) > / > Ἂ / > / 
διελέσθαι" διὸ καὶ οὔτ᾽ εἰ δυνατόν ἐστι τοῦτο γενέσθαι ἐπιστή- 
/ / tA 
μης ἐπιστήμην εἶναι, ἔχω διισχυρίσασθαι, οὔτ᾽ εἰ 6 TL μάλιστα 
/ Ν 3 
ἔστι, “σωφροσύνην ἀποδέχομαι αὐτὸ εἶναι, πρὶν ἂν ἐπισκέψωμαι, 
¥ x δ᾽  α ἊΝ 3 lad a v ” / \ \ 5 \ 
εἴτε TL ἂν ἡμᾶς ὠφελοῖ τοιοῦτον ὄν, εἴτε μή. τὴν yap οὖν δὴ 
4 > / / ἈΠ τῷ Ν 4 3 \ 5 
σωφροσύνην ὠφέλιμόν τι καὶ ἀγαθὸν μαντεύομαι εἶναι" σὺ οὖν, 
> a ΄ , \ , nr 3 > 
ὦ παῖ Καλλαίσχρου --- τίθεσαι yap σωφροσύνην τοῦτ᾽ εἶναι, 
\ / lal 
ἐπιστήμην ἐπιστήμης καὶ δὴ Kal ἀνεπιστημοσύνης --- πρῶτον 
an μὲ δ ἃ \ \ “Ὁ 
μὲν τοῦτο ἔνδειξαι, ὅτι δυνατὸν ὃ νυνδὴ ἔλεγον, ἔπειτα πρὸς τῷ 
δυν i A ι αὶ > aN * > \ 7... Xx > Xx , e 
ατῷ ὅτι καὶ ὠφέλιμον" κἀμὲ τάχ᾽ ἂν ἀποπληρώσαις, ὡς. 
> “ / \ ΙΑ ὰ»νκ 
ὀρθῶς λέγεις περὶ σωφροσύνης, ὃ ἔστιν. 
ε / nr 
17. Καὶ ὁ Κριτίας ἀκούσας ταῦτα καὶ ἰδών pe ἀποροῦντα, 
[4 e \ e “ ‘ 
ὥσπερ οἱ TOUS χασμωμένους καταντικρὺ ὁρῶντες ταὐτὸν 
τοῦτο συμπάσχουσιν, κἀκεῖνος ἔδοξέ μοι ὑπ᾽ ἐμοῦ ἀποροῦντος 
x nr \ lal 
Kal αὐτὸς ἁλῶναι ὑπὸ ἀπορίας. ἅτε οὖν εὐδοκιμῶν ἑκάστοτε, 
, na 
ἠσχύνετο TOS παρόντας, Kal οὔτε συγχωρῆσαί μοι ἤθελεν 
> 4 3 , ἃ > , 3 / δ , 
ἀδύνατος εἶναι διελέσθαι ἃ προὐκαλούμην αὐτόν, ἔλεγέν τε 
ΣΧ , ? ΄ \ 2 / Ὧι δ τ, Cm “ e 
οὐδὲν σαφές, ἐπικαλύπτων τὴν ἀπορίαν. Kayo ἡμῖν ἵνα ὁ 
f ax 3 ’ 9 r 9 a lal 
λόγος προΐοι, εἶπον ᾿Αλλ᾽ εἰ δοκεῖ, ὦ Κριτία, viv μὲν τοῦτο 
ἀκα 
συγχωρήσωμεν, δυνατὸν εἶναι γενέσθαι ἐπιστήμην ἐπιστήμης " 
5, A. 9 ’ » “ ΝΜ by / ” \ δ 
αὖθις δὲ ἐπισκεψόμεθα εἴτε οὕτως ἔχει εἴτε μή. ἴθι δὴ od», 
> ow , \ lal ,ὔ a er Pr 2 / 
εἰ 6 TL μάλιστα δυνατὸν τοῦτο, TL μᾶλλον οἷόν τέ ἐστιν εἰδέ- 
a ¥ 
vat ἅ τέ τις οἷδε καὶ ἃ μή; τοῦτο yap δήπου ἔφαμεν εἶναι 
\ , e.74 \ na 9 / / 9 > δ) 
TO γιγνώσκειν αὑτὸν Kal σωφρονεῖν" ἢ γάρ; Πάνυ ye, ἢ δ᾽ ὅς, 
/ ἣν ΜΝ ἐς αν 
καὶ συμβαίνει γέ που, ὦ Σώκρατες. εἰ γάρ τις ἔχει ἐπιστήμην 
\ \ a , 
ἣ αὐτὴ αὑτὴν γυγνώσκει, τοιοῦτος ἂν αὐτὸς εἴη οἵόνπερ ἐστὶν 
aA ν vA “ , e / 
ὃ ἔχει. ὥσπερ ὅταν τάχος TIS ἔχῃ, ταχύς, καὶ ὅταν κάλλος, 


ΧΑΡΜΊΔΗΣ. 


7 \ uA an , : “ δὲ δ} “ 
καλός, καὶ ὅταν γνῶσιν, γιγνώσκων" ὅταν δὲ δὴ γνῶσιν 
a , ee ὦ \ 
αὐτὴν αὑτῆς τις ἔχῃ, γυγνώσκων που αὐτὸς ἑαυτὸν τότε ἔσται. 
O > Qn 9 δ᾽ > / > B a ς > . Ν ς Ν ἴω 
ὑ τοῦτο, ἣν δ᾽ ἐγώ, ἀμφισβητῶ, ὡς οὐχ ὅταν τὸ αὑτὸ γιγνῶ- 
Ν \ , ’ , an , 
σκόν τις ἔχη, αὐτὸς αὑτὸν γνώσεται, ἀλλ᾽ ἔχοντι τοῦτο τίς 
ἃ \ 9 / 9 , 
ἀνάγκη εἰδέναι & τε oldev καὶ ἃ μὴ οἶδεν; “Ort, ὦ Σώκρατες, 
oF > a > / 7 ” > 7 δὲ Aes Saye 7 
ταὐτόν ἐστιν τοῦτο ἐκείνῳ. “lows, ἔφην, GAN ἐγὼ κινδυνεύω 
“Δ ὧν Φ > \ 9S 4 / ς » \ > \ A 3 
ἀεὶ ὅμοιος εἶναι" οὐ γὰρ αὖ μανθάνω ὡς ἔστιν τὸ αὐτὸ [ἃ οἶδεν 
/ \ 3 > lal / ΒΩ 
εἰδέναι καὶ ἅ τις μὴ οἶδεν εἰδέναι]. Πῶς λέγεις, ἔφη; ὯΩδε, 
5 9 
ἣν δ᾽ ἐγώ. ἐπιστήμη που ἐπιστήμης οὖσα apa πλέον TL οἵα 
, lal ¢ / 
τ᾿ ἔσται διαιρεῖν, ἢ ὅτι τούτων τόδε μὲν ἐπιστήμη, τόδε δ᾽ οὐκ 
3 7 DA > \ a > \ 5 2 > / 
ἐπιστήμη; Θὔκ, ἀλλὰ τοσοῦτον. ‘Tavtov οὖν ἐστιν ἐπιστήμη 
τε καὶ ἀνεπιστημοσύνη ὑγιεινοῦ, καὶ ἐπιστήμη τε καὶ ἀνεπιστη- 
΄ ᾿ an \ \ 5 
μοσύνη δικαίου; Οὐδαμῶς. ᾿Αλλὰ TO μὲν οἶμαι ἰατρική, TO 
Ν + Ἃ aA > 
δὲ πολιτική, TO δὲ οὐδὲν ἄλλο ἢ ἐπιστήμη. Πῶς yap ov; 
a / 
Οὐκοῦν ἐὰν μὴ προσεπίστηταί Tis TO ὑγιεινὸν Kal TO δίκαιον, 
/ / 4 , 
ἀλλὰ ἐπιστήμην μόνον γιγνώσκῃ ἅτε τούτου μόνον ἔχων 
΄, . \ 
ἐπιστήμην, OTL μέν TL ἐπίσταται καὶ OTL ἐπιστήμην τινὰ ἔχει, 
, , a lal 
εἰκότως ἂν γυγνώσκοι καὶ περὶ αὑτοῦ καὶ περὶ TOV ἄλλων" ἢ 
U ΄ “ \ A ΄ ic / a y 
yap; Nat. Ὅ τι δὲ γυγνώσκει, ταύτῃ TH ἐπιστήμῃ πῶς εἴσε- 
/ \ \ ““ n > 
ται; γιγνώσκει yap δὴ TO μὲν ὑγιεινὸν TH ἰατρικῇ ἀλλ᾽ οὐ 
͵ὔ \ \ e \ an > > > 4 \ 
σωφροσύνῃ, TO δὲ ἁρμονικὸν μουσικῇ ἀλλ᾽ οὐ σωφροσύνῃ, TO 
> > Ν 5 ρόδα > » » \ c/ / 
δ᾽ οἰκοδομικὸν οἰκοδομικῇ ἀλλ᾽ ov σωφροσύνῃ, καὶ οὕτω πάντα" 
x LA / / / » 4 2 \ 3 
ἢ οὔ; Φαίνεται. Σωφροσύνῃ δέ, εἴπερ μόνον ἐστὶν ἐπιστη- 
n a { \ 
μῶν ἐπιστήμη, πῶς εἴσεται OTL TO ὑγιεινὸν γιγνώσκει ἢ ὅτι 
\ > ’ by A > YA 7 ἃ Φ ς a 
TO οἰκοδομικόν; Οὐδαμῶς. Οὐκ ἄρα εἴσεται ὃ οἶδεν ὁ τοῦτο 
ἀγνοῶν, ἀλλ᾽ ὅτι οἷδεν μόνον. “EKouxev. 
a n> > \ 4 
18. Οὐκ ἄρα σωφρονεῖν τοῦτ᾽ ἂν εἴη οὐδὲ σωφροσύνη, εἰδέναι 
[2 7ὃ oem \ ὃ > > ς 54 “ io + me. 
ἃ TE OLOEV καὶ ἃ μὴ οἶδεν, AAA, WS EOLKEV, OTL OLOEV καὶ OTL 
οὐκ οἷδεν μόνον. Kuvduveter. Οὐδὲ ἄλλον dpa οἷός τε ἔσται 
Ό , ͵ 
οὗτος ἐξετάσαι φάσκοντά τι ἐπίστασθαι, πότερον ἐπίσταται 
“ > / Ἃ > b ‘ b \ rn f 
6 φησιν ἐπίστασθαι ἢ οὐκ ἐπίσταται" ἀλλὰ τοσοῦτον μόνον, 
» i / 
ὡς ἔοικεν, γνώσεται, ὅτι ἔχει τινὰ ἐπιστήμην, ὅτου δέ γε, ἡ 
4 > / > \ , by / » 
σωφροσύνη οὐ ποιήσει αὐτὸν γιγνώσκειν. Οὐ φαίνεται. Οὔτε 
» Ν > Ud VA \ 
ἄρα Tov προσποιούμενον ἰατρὸν εἶναι, ὄντα δὲ μή, καὶ τὸν ὡς 


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“ I / n 
ἀληθῶς ὄντα οἷός τε ἔσται διακρίνειν, οὔτε ἄλλον οὐδένα TOV 
>’ / \ / ΄ \ ᾽ n LRN , ξ 
ἐπιστημόνων καὶ μή. σκεψώμεθα δὲ ἐκ τῶνδε" εἰ μέλλει ὁ 

’ KA e Lal 7 \ ¢ ’ “ > \ / 
σώφρων ἢ ὁστισοῦν ἄλλος TOV ὡς ἀληθῶς ἰατρὸν diayvocer bat 
§ 3 χὰ / an ᾿ 
καὶ τὸν μή, ἄρ᾽ οὐχ ὧδε ποιήσει" περὶ μὲν ἰατρικῆς δήπου 
αὐτῷ οὐ διαλέξεται" οὐδὲν γὰρ ἐπαΐει, ὡς ἔφαμεν, ὁ ἰατρὸς 
( ὝΦΨΡ ᾿ μεν, ρ 
3 Ν \ \ aA x 7 7 ce 
ἀλλ᾽ ἢ τὸ ὑγιεινὸν καὶ TO νοσῶδες " ἢ οὔ; Nai, οὕτως. Περὶ 
\ ἴω \ nA 
δέ γε ἐπιστήμης οὐδὲν οἶδεν, ἀλλὰ τοῦτο δὴ TH σωφροσύνῃ μόνῃ 
» δ Ν / O ἡδὲ \ 3 an BA 7ὸ ς 2 ,ὔ 
ἀπέδομεν. αἰ. ὑδὲ περὶ ἰατρικῆς ἄρα οἷδεν ὁ ἰατρικός, 
/ 9S / > an 
ἐπειδήπερ ἡ ἰατρικὴ ἐπιστήμη οὖσα τυγχάνει. ᾿Αληθῆ. “Ὅτι 
7 / e Va \ 
μὲν δὴ ἐπιστήμην τινὰ ἔχει, γνώσεται ὁ σώφρων TOV ἰατρόν" 
δεῖν δὲ πεῖραν λαβεῖν ἥτις ἐστίν, ἄλλο TL σκέψεται ὧντινων; 
: / 
ἢ οὐ τούτῳ ὥρισται ἑκάστη ἐπιστήμη μὴ μόνον ἐπιστήμη εἶναι 
> \ \ / ” “A 3 7 \ 5 a eee | \ 
ANNA καὶ τίς, TH τινῶν εἰναι ; Τούτῳ μὲν οὖν. Καὶ ἢ ἰατρικὴ 
an “ / Ὧν a n 
δὴ ἑτέρα εἶναι τῶν ἄλλων ἐπιστημῶν ὡρίσθη τῷ τοῦ ὑγιεινοῦ 
΄ / “ 
εἶναι καὶ νοσώδους ἐπιστήμη. Ναί. Οὐκοῦν ἐν τούτοις avay- 
καῖον σκοπεῖν τὸν βουλόμενον ἰατρικὴν σκοπεῖν, ἐν οἷς TOT 
yy > \ / By “Ὁ »” b] eS > 5», > 
ἔστιν: ov yap δήπου ἔν ye τοῖς ἔξω, ἐν οἷς οὐκ ἔστιν; Οὐ 
a > rn a , 
δῆτα. “Ev τοῖς ὑγιεινοῖς dpa καὶ νοσώδεσιν ἐπισκέψεται τὸν 
Φ / ς > - 
ἰατρόν, % ἰατρικός ἐστιν, ὁ ὀρθῷς σκοπούμενος. ἤἘοικεν. 
a tal x 
Οὐκοῦν ἐν τοῖς οὕτως ἢ λεγομένοις ἢ πραττομένοις τὰ μὲν 
7 n A 
λεγόμενα, εἰ ἀληθῆ λέγεται, σκοπούμενος, TA δὲ πραττόμενα, 
a ) a / δι ee / Ss 5S A > a 7 > 
εἰ ὀρθῶς πράττεται; νάγκη. Ἢ οὖν ἄνευ ἰατρικῆς δύναιτ 
ΕΣ ͵7͵ A > “Ὁ 3 n ΕΣ 
ἄν τις τούτων ποτέροις ἐπακολουθῆσαι; Οὐ δῆτα. Οὔτε γε 
\ Ἁ 
ἄλλος οὐδείς, ὡς ἔοικεν, πλὴν ἰατρός, οὔτε δὴ ὁ σώφρων" ἰατρὸς 
\ xX "“ \ n ΄ὔ Vv nm Ν 5 
γὰρ ἂν εἴη πρὸς τῇ σωφροσύνῃ. "ἔστι ταῦτα. Ἰ]αντὸς ἄρα 
a 4 
μᾶλλον, εἰ ἡ σωφροσύνη ἐπιστήμης ἐπιστήμη μόνον ἐστὶν Kal 
4 \ an 
ἀνεπιστημοσύνης, οὔτε ἰατρὸν διακρῖναι ola Te ἔσται ἐπιστά- 
a \ x 
μενον τὰ τῆς τέχνης ἢ μὴ ἐπιστάμενον, προσποιούμενον δὲ ἢ 
oa) ” ” Os A “ ΄, 4. Ὗ a , 
οἰόμενον, οὔτε ἄλλον οὐδένα τῶν ἐπισταμένων καὶ ὁτιοῦν, πλήν 
\ ne Se ae, ῳ Sree ! ; , 
γε τὸν αὑτοῦ ὁμότεχνον, ὥσπερ οἱ ἄλλοι δημιουργοί. Φαίνε- 
ται, ἔφη. 
/ νὰ 2 a , 
19. Τίς οὖν, ἦν δ᾽ ἐγώ, ὦ Κριτία, ὠφελία ἡμῖν ἔτι ἂν εἴη 

a ᾽ὔ 7 ἃ a 
ἀπὸ τῆς σωφροσύνης τοιαύτης οὔσης ; εἰ μὲν γάρ, ὃ ἐξ ἀρχῆς 
ς / v7 a ς 7 Ὡ Ὑ ΤΕ, \ δ \ 
ὑπετιθέμεθα, ἤδειν ὁ σώφρων ἅ Te ἤδει Kal A μὴ NOEL, TA 





ΧΑΡΜΙΔΗΣ. 


μὲν ὅτι οἶδεν, τὰ δ᾽ ὅτι οὐκ οἶδεν, καὶ ἄλλον ταὐτὸν τοῦτο 
, > 7 “" ’ 3 \ x | eee 
πεπονθότα ἐπισκέψασθαι οἷός T ἦν, μεγαλωστὶ ἂν ἡμῖν, 
be 9 
φαμέν, ὠφέλιμον ἣν σώφροσιν εἶναι " ἀναμάρτητοι γὰρ ἂν τὸν 
/ 5», > / e \ UA ΝΜ \ ¢ 
βίον ἐζῶμεν αὐτοί Te οἱ τὴν σωφροσύνην ExYoVTES καὶ οἱ ἄλλοι 
> a / A \ 
πάντες ὅσοι ὑφ᾽ ἡμῶν ἤρχοντο. οὔτε yap ἂν αὐτοὶ ἐπεχει- 
al / ἃ \ ’ Ul θ > > > / \ 
ροῦμεν πράττειν ἃ μὴ ἠπιστάμεθα; adr ἐξευρίσκοντες τοὺς 
/ / - 
ἐπισταμένους ἐκείνοις ἂν παρεδίδομεν, οὔτε τοῖς ἄλλοις ἐπε- 
δ 4 / / ‘ 
TPETOMEV, ὧν ἤρχομεν, ἄλλο TL πράττειν ἢ ὅ TL πράττοντες 
5 fal » 7 “ 2 9 ” i / 3 
ὀρθῶς ἔμελλον πράξειν" τοῦτο δ᾽ ἦν ἄν, οὗ ἐπιστήμην εἶχον" 
\ “ \ e \ / >] / > / » 
καὶ οὕτω δὴ ὑπὸ σωφροσύνης οἰκία τε οἰκουμένη ἔμελλεν 
καλῶς οἰκεῖσθαι, πόλις τε πολιτευομένη, καὶ ἄλλο πᾶν οὗ 
΄ » Ἐν / \ 2 t 2 ἢ \ 
σωφροσύνη ἄρχοι: ἁμαρτίας yap ἐξηρημένης, ὀρθότητος δὲ 
/ val “ 9 
ἡγουμένης, ἐν πάσῃ πράξει ἀναγκαῖον καλῶς Kal εὖ πράττειν 
5 / 
τοὺς οὕτω διακειμένους, τοὺς δὲ εὖ πράττοντας εὐδαίμονας 
5 - Ψ > “ 9 δὴ > , > K / > / \ 
εἶναι. ap οὐχ οὕτως, ἦν δ᾽ ἐγώ, ὦ Κριτία, ἐλέγομεν περὶ 
4 / “ > \ ” \ 5 / “ sos 
σωφροσύνης, λέγοντες ὅσον ἀγαθὸν ein TO εἰδέναι & TE οἷδέν 
5 / κα 
Tis καὶ ἃ μὴ οἶδεν; ἸΠάνυ μὲν οὖν, ἔφη, οὕτω. Νῦν δέ, ἣν 
an δ an 7 > / / ΟῚ 
δ᾽ ἐγώ, ὁρᾷς ὅτι οὐδαμοῦ ἐπιστήμη οὐδεμία τοιαύτη οὖσα 
a o ᾽ 5 45 > , an? / 
πέφανται. “Opa, ἔφη. ἾΑρ᾽ οὖν, ἦν δ᾽ ἐγώ, τοῦτ᾽ ἔχει τὸ 
a 7 9 Ν 
ἀγαθὸν ἣν νῦν εὑρίσκομεν σωφροσύνην οὖσαν, τὸ ἐπιστήμην 
7 “ ς , , “ 
ἐπίστασθαι καὶ ἀνεπιστημοσύνην, OTL ὁ ταύτην ἔχων, ὃ τι 
ἂν ἄλλο μανθάνη, ῥᾷόν τε μαθήσεται καὶ ἐναργέστερα πάντα 
ἂν ἄλλο μανθάνῃ, p¢ μαθή ργέστερ 
“ lal Ν e / eK / 
αὐτῷ φανεῖται, ἅτε πρὸς ἑκάστῳ ᾧ ἂν μανθάνῃ προσκαθο- 
fal \ \ ͵ \ / > / 
ρῶντι τὴν ἐπιστήμην" καὶ τοὺς ἄλλους δὴ κάλλιον ἐξετάσει 
hee x \ > a / e AG se ΄ 2 ΄ 
περὶ ὧν ἂν καὶ αὐτὸς μάθῃ, οἱ δὲ ἄνευ τούτου ἐξετάζοντες 
4 ΡΣ ,ὕ 53.» 5 , 
ἀσθενέστερον καὶ φαυλότερον τοῦτο δράσουσιν; ἄρ᾽, ὦ φίλε, 
“ / an / na 
τοιαῦτα ἄττα ἐστὶν ἃ ἀπολαυσόμεθα τῆς σωφροσύνης, ἡμεῖς 
\ κω} 7 \ a > X Aw! > a ὦ 
δὲ μεῖζόν τι βλέπομεν καὶ ζητοῦμεν αὐτὸ μεῖζόν τι εἶναι ἢ ὅσον 
2 / / νος δ, Μ WA 5, 
ἐστίν; Τάχα δ᾽ ἄν, ἔφη, οὕτως ἔχοι. 
: ᾽ , na 0 Ν \ 7 
20. Ἴσως, ἦν δ᾽ ἐγώ ἴσως δέ γε ἡμεῖς οὐδὲν χρηστὸν ἐζητή- 
΄, σ BA > ld ᾿ 
σαμεν. τεκμαίρομαι δέ, ὅτι μοι ἄτοπ᾽ ἄττα καταφαίνεται 
\ 7 > n / 4 »Μ / > / 
περὶ σωφροσύνης, εἰ τοιοῦτόν ἐστιν. ἴδωμεν γάρ, εἰ βούλει, 
7 ‘ 
συγχωρήσαντες καὶ ἐπίστασθαι ἐπιστήμην δυνατὸν εἶναι καὶ 
“ 2 > a 2 θέ θ ΄ > \ δέ Ψ 
ὃ γε ἐξ ἀρχῆς ἐτιθέμεθα σωφροσύνην εἶναι, τὸ εἰδέναι ἅ τε 


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ἃ \ 3 \ a 
οἷδεν καὶ ἃ μὴ οἶδεν, μὴ ἀποστερήσωμεν, ἀλλὰ δῶμεν : Kal 
7 rn , ” , ΄ wae 3 \ 
πάντα ταῦτα δόντες ἔτι βέλτιον σκεψώμεθα, εἰ Apa τι Kal 
ἡμᾶς ὀνήσει τοιοῦτον ὄν. ἃ γὰρ νυνδὴ ἐλέγομεν, ὡς μέγα ἂν 
Ν -“ 
εἴη ἀγαθὸν ἡ σωφροσύνη, εἰ τοιοῦτον εἴη, ἡγουμένη διοικήσεως 
4 a > κι 
καὶ οἰκίας καὶ πόλεως, οὔ μοι δοκοῦμεν, ὦ Κριτία, καλῶς ὧμο- 
΄, aA 7, 3 Ὁ “ 5 ee ay ok , e 
λογηκέναι. Ilds.dn; ἢ 8 ὅς. Ὅτι, ἦν δ᾽ ἐγώ, ῥᾳδίως ὧμο- 
λογήσαμεν μέγα τι ἀγαθὸν εἶναι τοῖς ἀνθρώποις, εἰ ἕκαστοι 
_ © nm ἃ \ \ / 
ἡμῶν, ἃ μὲν ἴσασιν, πράττοιεν ταῦτα, ἃ δὲ μὴ ἐπίσταιντο, 
an lal 9 [2] 
ἄλλοις παραδιδοῖεν τοῖς ἐπισταμένοις. Οὐκ οὖν, ἔφη, καλῶς 
ς / ” a 5 Rie , ΝΜ / 
ὡμολογήσαμεν; Ov μοι δοκοῦμεν, ἣν δ᾽ ἐγώ. Ατοπα λέγεις 
“- »" / \ \ 4 l4 / 
ὡς ἀληθῶς, ἔφη, ὦ Σώκρατες. Νὴ τὸν κύνα, ἔφην, καὶ ἐμοί 
Lal “ 3 A \ 7 3 / BA > BA > 
τοι δοκεῖ οὕτω, κἀνταῦθα καὶ ἄρτι ἀποβλέψας ἄτοπ᾽ ἄττ 
” / + ὦ / \ > ᾿ n 
ἔφην μοι προφαίνεσθαι, καὶ ὅτι φοβοίμην μὴ οὐκ ὀρθῶς σκο- 
a n “ n 
ποῖμεν. ws ἀληθῶς yap, εἰ ὃ TL μάλιστα τοιοῦτόν ἐστιν ἡ 
4 > 7 n 3 an “ > \ ς an 
σωφροσύνη, οὐδέν μοι δῆλον εἶναι δοκεῖ ὅ TL ἀγαθὸν ἡμᾶς 
> / n 7 9S > ὦ / Ω ς n ᾽ an 
ἀπεργάζεται. ἸΠῶς δή; 7 δ᾽ ὅς. λέγε, ἵνα καὶ ἡμεῖς εἰδῶμεν 
“ / 4 / 9 3’. , al «“ / 
ὅ τι λέγεις. Οἶμαι μέν, ἦν δ᾽ ἐγώ, ληρεῖν με" ὅμως TO γε Tpo- 
, a n n 
φαινόμενον avayKatov σκοπεῖν Kal μὴ εἰκῇ παριέναι, εἴ τίς γε 
ξ an \ Ν 7 nr / 5 7 
αὑτοῦ καὶ σμικρὸν κήδεται. Καλῶς γάρ, ἔφη, λέγεις. 
/ \ 
21. “Axove δή, ἔφην, τὸ ἐμὸν ὄναρ, εἴτε διὰ κεράτων εἴτε 
See a ὦ > / > \ $4 / ¢e - 7 ς 
du’ ἐλέφαντος ἐλήλυθεν. εἰ γὰρ ὃ TL μάλιστα ἡμῶν ἄρχοι ἡ 
4 9S σ ἴω ς “ yy \ \ > 
σωφροσύνη, οὖσα οἵαν viv ὁριζόμεθα, ἄλλο TL κατὰ τὰς ἐπι- 
XN / 
στήμας ἂν πράττοιτο, Kal οὔτε τις κυβερνήτης φάσκων εἶναι, 
XN δὲ LA ἐξ 4 x ς “Ὁ x > Ν BA \ 5 vw ἫΝ 
ὧν δὲ οὔ, ἐξαπατῴη ἂν ἡμᾶς, οὔτε ἰατρὸς οὔτε στρατηγὸς οὔτ 
A 3 /- ΙΑ / QO 7 a \ > 7 
ἄλλος οὐδείς, προσποιούμενός τι εἰδέναι ὃ μὴ οἶδεν, λανθάνοι 
BA > \ / Ὁ“ > ’ BA xX e “Ὁ / 
av: ἐκ δὴ τούτων οὕτως ἐχόντων ἄλλο ἂν ἡμῖν τι συμβαίνοι 
x \ 5 na na n 
ἢ ὑγιέσιν TE TA σώματα εἶναι μᾶλλον ἢ νῦν, Kal ἐν TH 
, / \ ? ΄ ΄ Ν \ 
θαλάττῃ κινδυνεύοντας καὶ ἐν πολέμῳ σῴζεσθαι, καὶ τὰ 
σκεύη καὶ τὴν ἀμπεχόνην καὶ ὑπόδεσιν πᾶσαν καὶ τὰ χρή- 
7 la e lal ᾽ / 3 \ ” \ 
ματα πάντα τεχνικῶς ἡμίν εἰργασμένα εἰναι καὶ ἄλλα πολλὰ 
διὰ τὸ ἀληθινοῖς δημιουργοῖς χρῆσθαι; εἰ δὲ βούλοιό γε, καὶ 
τὴν μαντικὴν εἶναι συγχωρήσωμεν ἐπιστήμην τοῦ μέλλοντος 
ἔσεσθαι, καὶ τὴν σωφροσύνην, αὐτῆς ἐπιστατοῦσαν, τοὺς μὲν 
» , > / \ \ e > lal 4 7 
ἀλαζόνας ἀποτρέπειν, τοὺς δὲ ὡς ἀληθῶς μάντεις καθιστάναι 


ΧΑΡΜΙΔΗΣ. 


eon 9 lal A , / \ “ \ 
ἡμῖν προφήτας TOV μελλόντων. κατεσκευασμένον δὴ οὕτω TO 
ἀνθρώπινον γένος ὅτι μὲν ἐπιστημόνως ἂν πράττοι καὶ ζῴη, 
7 
ἕπομαι" ἡ yap σωφροσύνη φυλάττουσα οὐκ ἂν ἐῴη παρεμπί- 
πτουσαν τὴν ἀνεπιστημοσύνην συνεργὸν ἡμῖν εἶναι" ὅτι δ᾽ ἐπι- 
στημόνως ἂν πράττοντες εὖ ἂν πράττοιμεν καὶ εὐδαιμονοῖμεν, 
rn ” 4 a 
τοῦτο δὲ οὔπω δυνάμεθα μαθεῖν, ὦ φίλε Κριτία. 
3 Ν 3. τ΄ > / 
22. ᾿Αλλὰ μέντοι, ἢ δ᾽ ὅς, ov ῥᾳδίως εὑρήσεις ἄλλο TL τέλος 
a i \ 
τοῦ εὖ πράττειν, ἐὰν TO ἐπιστημόνως ἀτιμάσῃς. Σμικρὸν 
, 5 Sf ge TS ” / / 3 r 
τοίνυν pe, ἦν δ᾽ ἐγώ, ἔτι προσδίδαξον. Tivos ἐπιστημόνως 
,ὔ 5 la) an \ / fa! 
λέγεις ; ἢ σκυτῶν τομῆς ; Ma Δί οὐκ ἔγωγε. ᾿Αλλὰ χαλκοῦ 
la > , la 
ἐργασίας ; Οὐδαμῶς. ᾿Αλλὰ ἐρίων ἢ ξύλων ἢ ἄλλου του τῶν 
tou yp: Οὐ δῆ Οὐ Υ 5 δ᾽ ἐ Fr «αὐ > / Le 
τοιούτων ; v δῆτα. UK apa, ἣν δ᾽ ἐγώ, ἔτι ἐμμένομεν TO 
’ “ > / 3 Ν > / a Φ Ν 
λόγῳ τῷ εὐδαίμονα εἶναι τὸν ἐπιστημόνως ζῶντα. οὗτοι γὰρ 
a ’ e lal a 
ἐπιστημόνως ζῶντες οὐχ ὁμολογοῦνται παρὰ σοῦ εὐδαίμονες 
Ss > \ 7 ᾿ς / lal \ an b 
εἶναι, ἀλλὰ περί τινων ἐπιστημόνως ζῶντα σὺ δοκεῖς μοι ἀφο- 
/ \ >) / Y # 7 ἃ 6? b] \ »- 
ρίζεσθαι Tov εὐδαίμονα. καὶ ἴσως λέγεις ὃν νυνδὴ ἐγὼ ἔλεγον, 
\ 50. " \ , v θ , \ , “- ΕἾ 
τὸν εἰδότα τὰ μέλλοντα ἔσεσθαι πάντα, τὸν μάντιν. τοῦτον ἢ 
rn / , U 
ἄλλον τινὰ λέγεις ; Καὶ τοῦτον ἔγωγε, ἔφη, Kai ἄλλον. Τίνα; 
3 as, τῷ ’ 5 \ ‘ / 5 \ a } 4 
ἦν ὃ ἔγω. apa μὴ TOV τοιόνδε, εἴ τις πρὸς τοῖς μέλλουσιν καὶ 
/ / a , na 
τὰ γεγονότα πάντα εἰδείη Kal τὰ νῦν ὄντα, Kal μηδὲν ἀγνοοῖ ; 
al > 3 Yj 
φῶμεν γάρ τινα εἶναι αὐτόν. οὐ yap οἶμαι τούτου γε ETL ἂν 
n 3 lal 
εἴποις οὐδένα ἐπιστημονέστερον ζῶντα εἶναι. Οὐ δῆτα. Tode 
\ , lal > \ nr “ rn > 
δὴ ἔτι προσποθῶ, Tis αὐτὸν TOV ἐπιστημῶν ποιεῖ εὐδαίμονα ; 
> ἴω € , ff > \ / 
ἢ ἅπασαι ὁμοίως; Οὐδαμῶς ὁμοίως, ἔφη. ᾿Αλλὰ ποία pa- 
Nota; 4 τί οἷδεν καὶ τῶν ὄντων καὶ τῶν γεγονότων καὶ τῶν 
/ Ν , an = > 
μελλόντων ἔσεσθαι; ἄρά ye ἡ τὸ πεττευτικόν ; ἸΠοῖον, 4 ὃ 
, Ἁ / ν lal , > 
ὅς, πεττευτικόν ; ᾿Αλλ᾽ ἡ τὸ λογιστικόν; Οὐδαμῶς. ᾿Αλλ 
a, J \ - > > @ , / 
ἡ TO ὑγιεινόν; Μᾶλλον, ἔφη. ᾿Εκείνη δ᾽ ἣν λέγω μάλιστα, 
> 7 \ U \ Ἂν 
ἣν δ᾽ ἐγώ, ἣὗ τί; ἯΙ τὸ ἀγαθόν, ἔφη, καὶ τὸ κακόν. Ὦ, μιαρέ, 
” > 4 / 7] 4 > / « » 
ἔφην ἔγω, πάλαι με περιέλκεις κύκλῳ, ἀποκρυπτόμενος ὅτι OV 
Ἧ ον ns ΄ πο ἃς \ > n 
TO ἐπιστημόνως ἣν ζῆν TO εὖ πράττειν τε Kal εὐδαιμονεῖν 
Led al a Μ > lal \ a 
ποιοῦν, οὐδὲ συμπασῶν τῶν ἄλλων ἐπιστημῶν, ἀλλὰ μιᾶς 
5 νὰ \ / > / 
οὔσης ταύτης μόνον τῆς περὶ TO ἀγαθόν τε Kai κακόν. ἐπεί, 
ὦ Κριτία, εἰ θελεις ἐξελεῖν ταύτην τὴν ἐπιστήμην ἐκ τῶν ἄλλων 


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24 ΠΛΑΤΏΝΟΣ 


wm 


Io 


15 


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ἐπιστημῶν, ἧττον τι ἡ μὲν ἰατρικὴ ὑγιαίνειν ποιήσει, ἡ δὲ σκυ- 
Tun ὑποδεδέσθαι, ἡ δὲ ὑφαντικὴ ἠμφιέσθαι, ἡ δὲ κυβερνητικὴ 
κωλύσει ἐν τῇ θαλάττῃ ἀποθνήσκειν καὶ ἡ στρατηγικὴ ἐν πο- 
λέμῳ; Οὐδὲν ἧττον, ἔφη. ᾿Αλλ᾽, ὦ φίλε Κριτία, τὸ εὖ γε 
΄ “ , \ > / > \ ες “ 
τούτων ἕκαστα γίγνεσθαι καὶ ὠφελίμως ἀπολελοιπὸς ἡμᾶς 
“ ΄ > ΄ 3 A , 5 ef , e 
ἔσται ταύτης ἀπούσης. ᾿Αληθῆ λέγεις. Οὐχ αὕτη δέ ye, ὡς 
»” > \ ς / 4 »» > \ ἣν > fal ς Qn > 
ἔοικεν, ἐστὶν ἡ σωφροσύνη. NS ἔργον ἐστὶν TO ὠφελεῖν ἡμᾶς. οὐ 
γὰρ ἐπιστημῶν τε καὶ ἀνεπιστημοσυνῶν ἡ ἐπιστήμη ἐστίν, 
> ts a \ a. ef > “ > \ 2p ς 
ἀλλὰ ἀγαθοῦ τε καὶ κακοῦ" ὥστε εἰ αὕτη ἐστὶν ὠφέλιμος, ἡ 
σωφροσύνη ἄλλο τι ἂν εἴη ἡμῖν. Ti δ᾽, ἢ δ᾽ ὅς, οὐκ ἂν αὕτη 
ὠφελοῖ; εἰ γὰρ ὅ τι μάλιστα τῶν ἐπιστημῶν ἐπιστήμη ἐστὶν 
ἡ σωφροσύνη, ἐπιστατεῖ δὲ καὶ ταῖς ἄλλαις ἐπιστήμαις, καὶ 
7 7 xX A fol \ > \ > / 3 n 
ταύτης δήπου ἂν ἄρχουσα τῆς περὶ τἀγαθὸν ἐπιστήμης ὠφελοῖ 
xX «ε lal > XN ς / a 9 a Ὁ , “ » 5 > e 
av ἡμᾶς. Ἦ κἂν ὑγιαίνειν ποιοῖ, ἣν δ᾽ ἐγώ, αὕτη, ἀλλ᾽ οὐχ ἡ 
ἰατρική; καὶ τἄλλα τὰ τῶν τεχνῶν αὕτη ἂν ποιοῖ, καὶ οὐχ αἱ 
" \ en ae CF 3 7 , ἢ . 
ἄλλαι τὸ αὑτῆς ἔργον ἑκάστη ; ἢ οὐ πάλαι διεμαρτυρόμεθα, OTL 
ἐπιστήμης μόνον ἐστὶν Kal ἀνεπιστημοσύνης ἐπιστήμη, ἄλλου 
Sete, fae ’ ef . / 7 ᾽ " ς 7 M4 
δὲ ovdevds* οὐχ οὕτω; Φαίνεταί ye. Οὐκ dpa ὑγιείας ἔσται 
δημιουργός. Οὐ δῆτα. Αλλης γὰρ ἣν τέχνης ὑγίεια " ἢ ov; 
3) PND: > tb ἥν e a + \ 5 > / 
Αλλης. Οὐδ᾽ ἄρα ὠφελίας, ὦ ἑταῖρε - ἄλλῃ yap ad ἀπέδομεν 
an 2 es / / 49) , / n 3 » / 
τοῦτο TO ἔργον τέχνῃ νυνδή" ἢ yap; Πάνυ ye. ἸΠῶς οὖν ὠφέ. 
λιμος ἔσται ἡ σωφροσύνη. οὐδεμιᾶς ὠφελίας οὖσα δημιουργός ; 
Οὐδαμῶς, ὦ Σώκρατες, ἔοικέν γε. 
23. Ὁρᾷς οὖν, ὦ Kpitia, ὡς ἐγὼ πάλαι εἰκότως ἐδεδοίκη καὶ 
δικαίως ἐμαυτὸν ἠἡτιώμην ὅτι οὐδὲν χρηστὸν περὶ σωφροσύνης 
σκοπῶ; οὐ γὰρ ἄν που ὅ γε κάλλιστον πάντων ὁμολογεῖται 
53 a eon ἢ AS th Ὁ ” 5 ΙΝ δ᾿ \ \ 
εἶναι, τοῦτο ἡμῖν ἀνωφελὲς ἐφάνη, εἴ TL ἐμοῦ ὄφελος ἣν πρὸς TO 
καλῶς ζητεῖν. νῦν δέ--- πανταχῇ γὰρ ἡττώμεθα, καὶ οὐ δυνά- 
μεθα εὑρεῖν ἐφ᾽ ὅτῳ ποτὲ τῶν ὄντων ὁ ὀνοματοθέτης τοῦτο τοὔ- 
νομα ἔθετο, τὴν σωφροσύνην. καίτοι πολλά γε συγκεχωρήκαμεν 
οὐ συμβαίνονθ᾽ ἡμῖν τῷ λόγῳ. καὶ γὰρ ἐπιστήμην ἐπιστήμης 
εἶναι συνεχωρήσαμεν, οὐκ ἐῶντος τοῦ λόγου οὐδὲ φάσκοντος 
εἶναι " καὶ ταύτῃ αὖ τῇ ἐπιστήμῃ καὶ τὰ τῶν ἄλλων ἐπιστημῶν 
ἔργα γιγνώσκειν συνεχωρήσαμεν, οὐδὲ τοῦτ᾽ ἐῶντος τοῦ λόγου, 





ΧΑΡΜΙΔΗΣ. 


“ ὃ) e r ’ὔ ς , > / κυ io ω Τὸ 
ἵνα δὴ ἡμῖν γένοιτο ὁ σώφρων ἐπιστήμων ὧν τε οἶδεν, ὅτι οἶδεν, 
καὶ ὧν μὴ οἶδεν, OTL οὐκ οἶδεν. τοῦτο μὲν δὴ καὶ παντάπασι 
μεγαλοπρεπῶς συνεχωρήσαμεν, οὐδ᾽ ἐπισκεψάμενοι τὸ ἀδύνατον 
εἶναι, ἅ τις μὴ οἶδεν μηδαμῶς, ταῦτα εἰδέναι ἁμῶς γέ πως ᾿ ὅτι 
4 " nD) \ ’ \ PO CS / ς / / 
yap οὐκ οἶδεν, φησὶν αὐτὰ εἰδέναι ἡ ἡμετέρα ὁμολογία. καίτοι, 
¢ > 9S > \ “ > \.3 / pe: | / > > 
ὡς ἔγῳμαι, οὐδενὸς ὅτου οὔχι ἀλογώτερον TOUT av φανείη. ἀλλ 
ὅμως οὕτως ἡμῶν εὐηθικῶν τυχοῦσα ἡ ζήτησις καὶ οὐ σκληρῶν, 
οὐδέν τι μᾶλλον εὑρεῖν δύναται τὴν ἀλήθειαν, ἀλλὰ τοσοῦτον 
κατεγέλασεν αὐτῆς, ὥστε ὃ ἡμεῖς πάλαι συνομολογοῦντες καὶ 
συμπλάττοντες ἐτιθέμεθα σωφροσύνην εἶναι, τοῦτο ἡμῖν πάνυ 
ςε a 5) \ ΕῚ » , - \ \ 3 ὌΝ \ @ 
ὑβριστικῶς ἀνωφελὲς dv ἀπέφαινξ. τὸ μὲν οὖν ἐμὸν Kal ἧττον 
> “ «ες \ \ Lal 9S ~ ee lA > vA , > n 
ἀγανακτῶ " ὑπὲρ δὲ σοῦ, ἣν δ᾽ ἐγώ, ὦ Xappidn, πάνυ ἀγανακτώ, 
εἰ σὺ τοιοῦτος ὧν τὴν ἰδέαν καὶ πρὸς τούτῳ τὴν ψυχὴν σωφρο- 
νέστατος, μηδὲν ὀνήσει ἀπὸ ταύτης τῆς σωφροσύνης μηδέ τί σε 
» / > oo 7] "Ὁ »Μ \ lal > “Ὁ ς \ 
ὠφελήσει ἐν τῷ βίῳ παροῦσα. ἔτι δὲ μᾶλλον ἀγανακτώ ὑπὲρ 
-“ > A ἃ Ν nr \ ” > \ > / , 
τῆς ἐπῳδῆς, ἣν Tapa τοῦ Θρᾳκὸς ἔμαθον, εἰ μηδενὸς ἀξίου mpay- 
ματος οὖσαν αὐτὴν μετὰ πολλῆς σπουδῆς ἐμάνθανον. ταῦτ᾽ 
3 , \ > ” “ Μ » . ἄ Te hye a τὰ 
οὖν TAVU μὲν οὐκ οἴομαι οὕτως ἔχειν, ANN ἐμὲ φαῦλον εἰναι 
ζητητήν " ἐπεὶ τήν γε σωφροσύνην μέγα τι ἀγαθὸν εἶναι, καὶ 
» » > / 7 53 » EK 2S. ἢ 
εἴπερ γε ἔχεις AUTO, μακάριον εἰναί GE. AXA Opa εἰ ἔχεις TE 
\ N , eck Ses Pe PR αν τ n A.» ΄ 
καὶ μηδὲν δέει τῆς ἐπῳδῆς “ εἰ γὰρ ἔχεις, μᾶλλον ἂν ἔγωγέ σοι 
΄ 3 \ \ wn ε lal 3 Ἅ, » ΄ 
συμβουλεύσαιμι ἐμὲ μὲν λῆρον ἡγεῖσθαι εἶναι καὶ ἀδύνατον 
λόγῳ ὁτιοῦν ζητεῖν, σεαυτὸν δέ, ὅσῳπερ σωφρονέστερος εἶ, 
τοσούτῳ εἶναι καὶ εὐδαιμονέστερον. 
3 >a 5 eh 
24. Kal ὁ Χαρμίδης, ᾿Αλλὰ μὰ Δία, ἢ δ᾽ ὃς, ἔγωγε, ὦ Σώ- 
᾽ 53 > eae ἡ EN 2 > \ yA an \ Ἃ 
κρατες, οὐκ οἶδα οὔτ᾽ εἰ ἔχω οὔτ᾽ εἰ μὴ ἔχω. πῶς γὰρ ἂν 
’ , A a 6 Lal a f ΩΝ. > - “ / >» 
εἰδείην ὅ ye μηδ᾽ ὑμεῖς οἷοί τέ ἐστε ἐξευρεῖν O TL ToT ἔστιν, 
\ , 
ὡς φὴς σύ; ἐγὼ μέντοι οὐ πάνυ σοι πείθομαι, καὶ ἐμαυτόν, 
ὦ Σώκρατες, πάνυ οἶμαι δεῖσθαι τῆς ἐπῳδῆς, καὶ τό γ᾽ ἐμὸν 
5 \ 7 ᾽ 4 ς \ nm σ΄ ς 7 Ὡ x nr \ 
οὐδὲν κωλύει ἐπάδεσθαι ὑπὸ σοῦ ὅσαι ἡμέραι, ἕως ἂν HAs σὺ 
ἱκανῶς ἔχειν. Kiev: ἀλλ᾽, ἔφη ὁ Κριτίας, ὦ Χαρμίδη, δρᾶ 
fa) yy > a / “ rn A > 4 
τοῦτο" ἔμοιγ᾽ ἔσται τοῦτο τεκμήριον OTL σωφρονεῖς, ἢν ἐπάδειν 
/ ’ \ b] / 7 7] 
παρέχης Σωκράτει καὶ μὴ ἀπολείπῃ τούτου μήτε μέγα μήτε 
/ “2 > 7 » \ \ > , 
σμικρόν. Qs ἀκολουθήσοντος, ἔφη, καὶ μὴ ἀπολειψομένου " 


25 


20 


25 


30 


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Io 


ΠΛΑΤΏΝΟΣ XAPMIAHZ2. 


Ἀ \ / , 
δεινὰ γὰρ ἂν ποιοίην, εἰ μὴ πειθοίμην σοὶ τῷ ἐπιτρόπῳ καὶ 
\ 
μὴ ποιοίην ἃ κελεύεις. ᾿Αλλὰ μήν, ἔφη, κελεύω ἔγωγε. ἸΠοι- 
/ ΄ ” > \ \ a ς 7 > / € 
Now τοίνυν, ἔφη, ἀπὸ ταυτησὶ τῆς ἡμέρας ἀρξάμενος. Οὗτοι, 
rs > / al 
nv δ᾽ ἐγώ, τί βουλεύεσθον ποιεῖν; Οὐδέν, ἔφη ὁ Χαρμίδης, 
ἀλλὰ. βεβουλεύμεθα. Βιάσει ἄρα, ἣν δ᾽ ἐγώ, καὶ οὐδ᾽ ἀνά- 
, , ς 7] » b] / « 
κρισίν μοι δώσεις; “Os βιασομένου, ἔφη, ἐπειδήπερ ὅδε γε 
» / \ “ \ 9 4 “ 4 > > 
ἐπιτάττει" πρὸς ταῦτα σὺ av βουλεύου ὁ TL ποιήσεις. ᾿Αλλ 
οὐδεμία, ἔφην ἐγώ, λείπεται βουλή" σοὶ γὰρ ἐπιχειροῦντι 
πράττειν ὁτιοῦν καὶ βιαζομένῳ οὐδεὶς olds T ἔσται ἐναντιοῦ- 
σθαι ἀνθρώπων. Μὴ τοίνυν, ἢ δ᾽ ὅς, μηδὲ σὺ ἐναντιοῦ. Οὐ 
τοίνυν, ἦν δ᾽ ἐγώ, ἐναντιώσομαι. 


ΠΛΑΤΏΝΟΣ ΛΑΧΗΣ. 


ΛΑΧΗΣ 


ἢ περὶ ἀνδρείας. 
TIME: About 420 B.c. (ν. Introd., p. xviii). PLACE: A palaestra. 


TA TOY AIAAOTOY ΠΡΟΣΩΠᾺ 


27 


AYSIMAXOS, MEAHSIAS, NIKIAS, AAXHS, ΠΑΙΔῈΣ AYSI- 


MAXOY KAI MEAHSIOY, ΣΩΚΡΑΤΗΣ. 


1. Τεθέασθε μὲν τὸν ἄνδρα μαχόμενον ἐν ὅπλοις, ὦ Νικία Te! 


\ , a > o ae > ΄ , Sa te 
καὶ Λάχης" οὗ δ᾽ ἕνεκα ὑμᾶς ἐκελεύσαμεν συνθεάσασθαι ἐγώ 
\ Δ x4 / \ by) ” a > > a 
te καὶ Μελησίας ὅδε, τότε μὲν οὐκ εἴπομεν, νῦν δ᾽ ἐροῦμεν. 
᾿ἡγούμεθα γὰρ χρῆναι πρός γε ὑμᾶς παρρησιάζεσθαι. εἰσὶ γάρ 
τινες οἱ τῶν τοιούτων καταγελῶσι, καὶ ἐάν τις αὐτοῖς συμβου- 
λεύσηται, οὐκ ἂν εἴποιεν ἃ νοοῦσιν, ἀλλὰ στοχαζόμενοι τοῦ 
συμβουλευομένου ἄλλα λέγουσι παρὰ τὴν αὑτῶν δόξαν: ὑμᾶς 
δὲ ἡμεῖς ἡγησάμενοι καὶ ἱκανοὺς γνῶναι καὶ γνόντας ἁπλῶς ἂν 
ΟΝ lal ἃ . vad «“ > \ \ \ Ἁ 
εἰπεῖν ἃ δοκεῖ ὑμῖν, οὕτω παρελάβομεν ἐπὶ τὴν συμβουλὴν περὶ 
ὧν μέλλομεν ἀνακοινοῦσθαι. ἔστιν οὖν τοῦτο, περὶ οὗ πάλαι 
τοσαῦτα προοιμιάζομαι, τόδε. ἡμῖν εἰσὶν ὑεῖς οὑτοιί, ὅδε μὲν 
“ Ul »Μ wv / > Ἃ Ἁ ἀν, @ 
τοῦδε, πάππου ἔχων ὄνομα Θουκυδίδης, ἐμὸς δὲ αὖ ὅδε: πατ- 
in δὲ \ K ” > + > n / Ἶ 7A “ὃ \ 
πῷον δὲ Kal οὗτος ὄνομ᾽ ἔχει τοὐμοῦ πατρός ριστείδην γὰρ 
αὐτὸν καλοῦμεν. ἡμῖν οὖν τούτων δέδοκται ἐπιμεληθῆναι ὡς 
“δι ὁ U \ Ἁ “ dd ς / > ὃ} , 
οἷον TE μάλιστα, καὶ μὴ ποιῆσαι ὅπερ OL πολλοί, ἐπειδὴ μειρα- 
/ > rn > \ “ ΄ ee. > \ Le \ 
Kia γέγονεν, ἀνεῖναι αὐτοὺς 6 TL βούλονται ποιεῖν, ἀλλὰ νῦν δὴ 
ba > lal 3 lal > ὦ ef TEE / > 
καὶ ἄρχεσθαι αὐτῶν ἐπιμελεῖσθαι καθ᾽ ὅσον οἷοί τ᾽ ἐσμέν. εἰ- 
/ 9S IOs al ©). wy ? \ e Lal 7 
δότες οὖν καὶ ὑμῖν ὑεῖς ὄντας «εἰς συμβουλὴν ὑμᾶς παρεκαλέ. 
n \ 
σαμεν ὅτι" ἡγησάμεθα μεμεληκέναι περὶ αὐτῶν, εἴπερ τισὶν 
ΕΣ “ ΕΝ θ θ / / BA > δ᾽ a 
ἄλλοις, πὼς av δεραπευῦθεντες γένοιντο ἄριστοι" εἰ apa 
πολλάκις μὴ προσεσχήκατε TOV νοῦν τῷ τοιούτῳ, ὑπομνήσοντες 


uw 


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- 


* 


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10 


15 


20 


25 


~ 


30 


NAATQNOZ 


Ψ » \ ᾽ n> fal \ a pe , Fane, pies Σ Ὁ Ὁ 
OTL οὐ χρὴ αὐτοῦ ἀμελεῖν, Kal παρακαλοῦντες ὑμᾶς ἐπὶ TO ἐπι- 
μέλειάν τινα ποιήσασθαι τῶν ὑέων κοινῇ μεθ᾽ ἡμῶν. 

2. Ὅθεν δὲ ἡμῖν ταῦτ᾽ ἔδοξεν, ὦ Νικία τε καὶ Λάχης, χρὴ 
ἀκοῦσαι, κἂν ἢ ὀλίγῳ μακρότερα. συσσιτοῦμεν γὰρ δὴ ἐγώ τε 
καὶ Μελησίας ὅδε, καὶ ἡμῖν τὰ μειράκια παρασιτεῖ. ὅπερ οὖν 
καὶ ἀρχόμενος εἶπον τοῦ λόγου, παρρησιασόμεθα πρὸς ὑμᾶς. 
ἡμῶν γὰρ ἑκάτερος περὶ τοῦ ἑαυτοῦ πατρὸς πολλὰ καὶ καλὰ 
ἔργα ἔχει λέγειν πρὸς τοὺς νεανίσκους, καὶ ὅσα ἐν πολέμῳ 
εἰργάσαντο καὶ ὅσα ἐν εἰρήνῃ, διοικοῦντες τά τε τῶν συμμάχων 
καὶ τὰ τῆς πόλεως: ἡμέτερα δ᾽ αὐτῶν ἔργα οὐδέτερος ἔχει 

/ “ ΤΠ 3 / / ΄ὔ \ > 7 \ 
λέγειν. ταῦτα δὴ ὑπαισχυνόμεθά Te τούσδε Kal αἰτιώμεθα τοὺς 
πατέρας ἡμῶν, ὅτι ἡμᾶς μὲν εἴων τρυφᾶν, ἐπειδὴ μειράκια ἐγε- 
νόμεθα, τὰ δὲ τῶν ἄλλων πράγματα ἔπραττον" καὶ τοῖσδε τοῖς 
νεανίσκοις αὐτὰ ταῦτα ἐνδεικνύμεθα, λέγοντες ὅτι, εἰ μὲν ἀμε- 
λήσουσιν ἑαυτῶν καὶ μὴ πείσονται ἡμῖν, ἀκλεεῖς γενήσονται, 

> > > 4 Κι XN na 2 Ul ” / ἃ 
εἰ δ᾽ ἐπιμελήσονται, τάχ᾽ ἂν τῶν ὀνομάτων ἄξιοι γένοιντο. ἃ 
x & \ 9 \ / e val \ \ a 
ἔχουσιν. οὗτοι μὲν οὖν φασὶν πείσεσθαι". ἡμεῖς δὲ δὴ τοῦτο 
σκοποῦμεν, τί ἂν οὗτοι μαθόντες ἢ ἐπιτηδεύσαντες ὅ τι ἄριστοι 
γένοιντο. εἰσηγήσατο οὖν τις ἡμῖν καὶ τοῦτο τὸ μάθημα, ὅτι 

\ » in 4 lal 3 “Ψ “ \ 5 ᾿ 4 Ὁ“ 
καλὸν εἴη τῷ νέῳ μαθεῖν ἐν ὅπλοις μάχεσθαι: καὶ ἐπήνει τοῦ- 

ἃ an ς a 5 U 3 ΄ Ὁ τ Ὁ , “ 
τον ὃν νῦν ὑμεῖς ἐθεάσασθε ἐπιδεικνύμενον, KaT ἐκέλευε θεάσα- 
σθαι. ἔδοξε δὴ χρῆναι αὐτούς τε ἐλθεῖν ἐπὶ θέαν τἀνδρὸς καὶ 

ς Ὁ a “ \ U σ΄ \ 7 
ὑμᾶς συμπαραλαβεῖν dua μὲν συνθεατάς, ἅμα δὲ συμβούλους 

\ re gd ΣΝ ΄ \ “Ἢ. lal A 4 3 / 
τε καὶ κοινωνούς, ἐὰν βούλησθε, περὶ τῆς τῶν ὑέων ἐπιμελείας. 

“a 3 > \ os ae / e a > / BA 3 e / 
ταῦτ᾽ ἐστὶν ἃ ἐβουλόμεθα ὑμῖν ἀνακοινώσασθαι. ἤδη οὖν ὑμέ. 
τερον μέρος συμβουλεύειν καὶ περὶ τούτου τοῦ μαθήματος, εἴτε 
δοκεῖ χρῆναι μανθάνειν εἴτε μή, καὶ περὶ τῶν ἄλλων, εἴ τι 
a > / , / > \ 3 Vs \ \ lol 
ἔχετε ἐπαινέσαι μάθημα νέῳ ἀνδρὶ ἢ ἐπιτήδευμα, καὶ περὶ τῆς 
κοινωνίας λέγειν ὁποῖόν τι ποιήσετε. 

3. NI. ᾿Εγὼ μέν, ὦ Λυσίμαχε καὶ Μελησία, ἐπαινῶ τε 
ὑμῶν τὴν διάνοιαν καὶ κοινωνεῖν ἑτοῖμος, οἶμαι δὲ καὶ Λάχητα 
τόνδε. 

ΛΑ. ᾿Αληθῆ γὰρ οἴει, ὦ Νικία. ὡς ὅ γε ἔλεγεν ὁ Λυσί 
μαχος ἄρτι περὶ τοῦ πατρὸς τοῦ αὑτοῦ τε καὶ τοῦ Μελησίου, 


See 


ΛΑΧΗΣ. 


, ὃ lal 3 7 A 0 \ ? » / \ > e a \ 
πάνυ μοι δοκεῖ εὖ εἰρῆσθαι καὶ εἰς ἐκείνους καὶ εἰς ἡμᾶς Kal 
εἰς ἅπαντας ὅσοι τὰ τῶν πόλεων πράττουσιν, ὅτι αὐτοῖς σχεδόν 
τι ταῦτα συμβαίνει, ἃ οὗτος λέγει, καὶ περὶ παῖδας καὶ περὶ 
τἄλλα ἴδια, cre masta τε Kal ἀμελῶς διατίθεσθαι. ταῦτα μὲν 
οὖν καλῶς λέγεις, ὦ Λυσίμαχε" ὅτι δ᾽ ἡμᾶς μὲν συμβούλους 
“παρακαλεῖς ἐπὶ τὴν τῶν νεανίσκων παιδείαν, Σωκράτη δὲ τόνδε 
οὐ παρακαλεῖς, θαυμάζω, πρῶτον μὲν ὄντα δημότην, ἔπειτα ἐν- 
ταῦθα ἀεὶ τὰς διατριβὰς ποιούμενον, ὅπου τί ἐστι τῶν τοιούτων 
Φ \ al \ \ / A U > 7 , 
ὧν σὺ ζητεῖς περὶ τοὺς νέους ἢ μάθημα ἢ ἐπιτήδευμα καλόν. 

a / >. / Lal 

AT. Ilas λέγεις, ὦ Λάχης; Σωκράτης yap ὅδε τινὸς τῶν 
τοιούτων ἐπιμέλειαν πεποίηται; 

ΛΑ. Πάνυ μὲν οὖν, ὦ Λυσίμαχε. 

NI. Τοῦτο μέν σοι κἂν ἐγὼ ἔχοιμι εἰπεῖν οὐ χεῖρον Λάχη- 

\ Led lal r 
τος" καὶ yap αὐτῷ μοι ἔναγχος ἄνδρα προὐξένησε τῷ ὑεῖ 
διδάσκαλον μουσικῆς, ᾿Αγαθοκλέους μαθητὴν Δάμωνα, ἀνδρῶν 
χαριέστατον οὐ μόνον τὴν μουσικήν, ἀλλὰ καὶ τἄλλα ὁπόσα 
βούλει ἄξιον ged eae Taper νεανίσκοις. 

4. AT. Οὔτοι, ὦ Σώκρατές. τε καὶ Νικία καὶ Λάχης, οἱ ἡλέ. 
κοι ἐγὼ ἔτι γιγνώσκομεν τοὺς νεωτέρους, ἅτε κατ᾽ οἰκίαν τὰ 
πολλὰ διατρίβοντες ὑπὸ τῆς ἡλικίας" ἀλλ᾽ εἴ τι καὶ σύ, ὦ παῖ 

- / Μ Ἂ. sabe [φ , » Ἁ an 
Σωφρονίσκου, ἔχεις τῷδε τῷ σαυτοῦ δημότῃ ἀγαθὸν συμβουλεῦ- 
σαι, χρὴ συμβουλεύειν. δίκαιος δ᾽ εἶ: καὶ γὰρ πατρικὸς ἡμῖν 
φίλος τυγχάνεις av: ἀεὶ γὰρ ἐγὼ καὶ ὁ σὸς πατὴρ ἑταίρω τε 

\ /- 5 \ , :] “ 2 ΄ 7 > \ 
καὶ φίλω ἦμεν, Kal πρότερον ἐκεῖνος ἐτελεύτησε, πρίν TL ἐμοὶ 

fal ὔ rf κ. / BA n , 
διενεχθῆναι. περιφέρει δέ τίς με καὶ μνήμη ἄρτι τῶνδε λεγόν- 

\ \ / , % > / Μ ’ 
των" τὰ γὰρ μειράκια τάδε πρὸς ἀλλήλους οἴκοι διαλεγόμενοι 
θαμὰ ἐπιμέμνηνται Σωκράτους καὶ σφόδρα ἐπαινοῦσιν: οὐ 
μέντοι πώποτε αὐτοὺς ἀνηρώτησα, εἰ τὸν Σωφρονίσκου λέγοιεν. 
> > > a “ / a> 3 \ / \ φ. © ll 
ἀλλ᾽, ὦ παῖδες, λέγετέ μοι, ὅδ᾽ ἐστὶ Σωκράτης, περὶ οὗ ἑκάστοτε 
μέμνησθε; 

ILAI. Πάνυ μὲν οὖν, ὦ πάτερ, οὗτος. 

AT. Εὖ γε νὴ τὴν Ἥραν, ὦ Σώκρατες, ὅτι ὀρθοῖς τὸν πατέρα, 
” > an ” b cs \ δ) + NS ’ a 4 
ἄριστον ἀνδρῶν ὄντα, Kal ἄλλως Kal δὴ Kal OTL οἰκεῖα τά TE 
σὰ ἡμῖν ὑπάρξει καὶ σοὶ τὰ ἡμέτερα. 


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> / / > / e b] \ 
AA. Kai μήν, ὦ Λυσίμαχε, μὴ ἀφίεσό ye τἀνδρός: ὡς ἐγὼ 
/ 
καὶ ἄλλοθί ye αὐτὸν ἐθεασάμην οὐ μόνον τὸν πατέρα ἀλλὰ Kal 
\ / 2 n > \ a <> x / ge eM a 
τὴν πατρίδα ὀρθοῦντα ἐν yap TH ἀπὸ Δηλίου φυγῇ μετ᾽ ἐμοῦ 
, > 4 / Ὁ“ > Cx Μ "0 la) 
συνανεχώρει, KAY σοι λέγω OTL εἰ ,0L* ἄλλοι NUEAOY τοιοῦτοι 
3 > Ἐπ € Lal ς , 9 \ > x ΕΝ / n 
εἶναι, ὀρθὴ av ἡμῶν ἡ πόλις ἣν Kal οὐκ ἂν. ἔπεσε τότε τοιοῦτον 
πτῶμα. 

AT. Ὦ Σώκρατες, οὗτος μέντοι ὁ ἔπαινός ἐστιν καλός, ὃν 
σὺ νῦν ἐπαινεῖ ὑπ’ ἀνδρῶν ἀξίων πιστεύεσθαι καὶ εἰς ταῦτα 
εἰς ἃ οὗτοι ἐπαινοῦσιν. εὖ οὖν ἴσθι ὅτι ἐγὼ ταῦτα ἀκούων 

Ὁ bd ᾿ς Lal lal > 
χαίρω ὅτι εὐδοκιμεῖς, καὶ σὺ δὲ ἡγοῦ με ἐν τοῖς γ᾽ εὐνουστάτοις 
. an lal \ 
σοι εἶναι. χρῆν μὲν οὖν Kal πρότερόν σε φοιτᾶν αὐτὸν Tap 
ς na \ > / ς Lal θ [2 Χ δώ τ n δ᾽ 3 > \ 
ἡμᾶς καὶ οἰκείους ἡγεῖσθαι, ὥσπερ TO δίκαιον" νῦν δ᾽ οὖν ἀπὸ 

n a > / \ v 
τῆσδε τῆς ἡμέρας, ἐπειδὴ ἀνεγνωρίσαμεν ἀλλήλους, μὴ ἄλλως 

a \ 7 \ 
ποίει, ἀλλὰ σύνισθί τε Kal γνώριζε καὶ ἡμᾶς Kal τούσδε τοὺς 
/ Ὁ“ x , \ ς Lad XN e / / 
νεωτέρους, ὅπως av διασῴζητε καὶ ὑμεῖς τὴν ἡμετέραν φιλίαν. 
ταῦτα μὲν οὖν καὶ σὺ ποιήσεις καὶ ἡμεῖς σε καὶ αὖθις ὑπομνή- 
\ \ e 3 , / 4 an Ἀ ld 
couev: περὶ δὲ ὧν ἠρξάμεθα τί φατε; τί δοκεῖ; TO μάθημα 

- / > Vd 5 4 Ν lal > [τς 
τοῖς μειρακίοις ἐπιτήδειον εἶναι ἢ οὔ, τὸ μαθεῖν ἐν ὅπλοις 
μάχεσθαι ; 

ὅ. ΣΩ. ᾿Αλλὰ καὶ τούτων πέρι, ὦ Λυσίμαχε, ἔγωγε πειρά- 

7 BA 7 \ 9 aA lal 4 
σομαι συμβουλεύειν ἄν τι δύνωμαι, Kal αὖ ἃ προκαλεῖ πάντα 
ποιεῖν. δικαιότατον μέντοι μοι δοκεῖ εἶναι, ἐμὲ νεώτερον ὄντα 
τῶνδε καὶ ἀπειρότερον τούτων ἀκούειν πρότερον τί λέγουσιν καὶ 

θ 4 » > “Ὁ ΡΝ 3\ δ᾽ By Μ Ἁ Ν ς \ tA 

μανθανειν παρ αὑτῶν" ἐὰν ὃ ἔχω TL ἄλλο παρὰ τὰ ὑπὸ τοῦ- 

, δ' ἐφ᾿ ὟΝ ia \ / \ \ \ 7 

τῶν λεγόμενα, TOT ἤδη διδάσκειν καὶ πείθειν καὶ σὲ Kal τού- 
τους. ἀλλ᾽, ὦ Νικία, τί οὐ λέγει πότερος ὑμῶν; 

NI. ᾿Αλλ᾽ οὐδὲν κωλύει, ὦ Σώκρατες. δοκεῖ γὰρ ἐμοὶ τοῦτο 
τὸ μάθημα τοῖς νέοις ὠφέλιμον εἶναι ἐπίστασθαι πολλαχῇ. 
καὶ γὰρ τὸ μὴ ἄλλοθι διατρίβειν, ἐν οἷς δὴ φιλοῦσιν οἱ νέοι τὰς 
διατριβὰς ποιεῖσθαι, ὅταν σχολὴν ἄγωσιν, ἀλλ᾽ ἐν τούτῳ, εὖ 
ΝΜ ὅθ \ \ n / 7 > ’ i) \ \ 
ἔχει, ὅθεν καὶ τὸ σῶμα βέλτιον ἴσχειν ἀνάγκη --- οὐδενὸς γὰρ 

~ / , ᾿ αν 3 7 / ΝΜ \ “ 
τῶν γυμνασίων φαυλότερον οὐδ᾽ ἐλάττω πόνον ἔχει --- καὶ ἅμα 
προσήκει μάλιστ᾽ ἐλευθέρῳ τοῦτό τε τὸ γυμνάσιον καὶ ἡ ὑπ- 

po 5 \ Pees, > 4 3 ΧΟ ΣΝ ᾿- Φ ὡς C03 Bay 
πική" οὗ yap ἀγῶνος ἀθληταί ἐσμεν Kal ἐν οἷς ἡμῖν ὁ ἀγὼν 


AAXH2. 


πρόκειται, μόνοι οὗτοι γυμνάζονται οἱ ἐν τούτοις τοῖς περὶ TOV 
πόλεμον ὀργάνοις γυμναζόμενοι. ἔπειτα ὀνήσει μέν τι τοῦτο 
τὸ μάθημα καὶ ἐν τῇ μάχῃ αὐτῇ, ὅταν ἐν τάξει δέῃ μάχεσθαι 
μετὰ πολλῶν ἄλλων: μέγιστον μέντοι αὐτοῦ ὄφελος, ὅταν 
λυθῶσιν αἱ τάξεις καὶ ἤδη τινὰ δέῃ μόνον πρὸς μόνον ἢ διώ- 
> / Ἁ > θ / @ \ > “ 5 θΘ / 
κοντα ἄμυνομένῳ τινὶ ἐπιθέσθαι ἢ Kal ἐν huyn ἐπιτιθεμένου 
A > 4 > / > xX ς / PB: ᾿ ς ie tae Tipe f 
ἄλλου ἀμύνασθαι αὐτόν" ov τἂν ὑπό γε ἑνὸς εἷς ὁ τοῦτ᾽ ἐπιστά- 
μενος οὐδὲν ἂν πάθοι, ἴσως δ᾽ οὐδὲ ὑπὸ πλειόνων, ἀλλὰ παν- 
fe! x ΄ a y & \ > ” n 
Tayn ἂν ταύτῃ πλεονεκτοῖ. ἔτι δὲ καὶ εἰς ἄλλου καλοῦ 
μαθήματος ἐπιθυμίαν παρακαλεῖ τὸ τοιοῦτον" πᾶς γὰρ ἂν 
\ > 4 / b] / \ “Ὁ Cen f 
μαθὼν ἐν ὅπλοις μάχεσθαι ἐπιθυμήσειε καὶ τοῦ ἑξῆς μαθήμα- 
τος τοῦ περὶ τὰς τάξεις, καὶ ταῦτα λαβὼν καὶ φιλοτιμηθεὶς ἐν 
αὐτοῖς ἐπὶ πᾶν ἂν τὸ περὶ τὰς στρατηγίας ὁρμήσειε" καὶ ἤδη 
δῆλον ὅτι τὰ τούτων ἐχόμενα καὶ μαθήματα πάντα καὶ ἐπιτη- 
ὃ 7 \ \ \ oO, 9 > \ a Ἁ 2 
εύματα καὶ καλὰ καὶ πολλοῦ ἄξια ἀνδρὶ μαθεῖν τε καὶ ἐπιτη- 
δεῦσαι, ὧν καθηγήσαιτ᾽ ἂν τοῦτο τὸ μάθημα. προσθήσομεν δ᾽ 
αὐτῷ οὐ σμικρὰν προσθήκην, ὅτι πάντα ἄνδρα ἐν πολέμῳ καὶ 
\ a 
θαρραλεώτερον καὶ ἀνδρειότερον ἂν ποιήσειεν αὐτὸν αὑτοῦ οὐκ 
> J na 
ὀλίγῳ αὕτη ἡ ἐπιστήμη. μὴ ἀτιμάσωμεν δὲ εἰπεῖν, εἰ καί τῳ 
lal 5 ° lal 
σμικρότερον δοκεῖ εἶναι, ὅτι καὶ εὐσχημονέστερον ἐνταῦθα οὗ 
᾿ X yy > f. f θ & “ \ ὃ ’ 
χρὴ τὸν ἄνδρα εὐσχημονέστερον φαίνεσθαι, οὗ ἅμα καὶ δεινό- 
lal lal lal 4 3 \ \ 
Tepos τοῖς ἐχθροῖς φανεῖται διὰ τὴν εὐσχημοσύνην. ἐμοὶ μὲν 
9 ΓῚ ͵ oe / a n ὃ ὃ / \ 
οὖν, ὦ Λυσίμαχε, ὥσπερ λέγω, δοκεῖ τε χρῆναι διδάσκειν τοὺς 
/ an \ >a a of + / 2 ΡΜ \ 
νεανίσκους ταῦτα καὶ δι᾽ ἃ δοκεῖ εἴρηκα" Λάχητος δ᾽, εἴ τι παρὰ 
ταῦτα λέγει, κἂν αὐτὸς ἡδέως ἀκούσαιμι. 

6. ΛΑ. ᾿Αλλ᾽ ἔστι μέν, ὦ Νικία, χαλεπὸν λέγειν περὶ 
ὁτουοῦν μαθήματος, ὡς οὐ χρὴ μανθάνειν: πάντα γὰρ ἐπίστα- 
- > \ -“ 4 \ \ \ Oe \ a > 7 
σθαι ἀγαθὸν δοκεῖ εἶναι. καὶ δὴ καὶ τὸ ὁπλιτικὸν τοῦτο, εἰ μέν 
ἐστιν μάθημα, ὅπερ φασὶν οἱ διδάσκοντες, καὶ οἷον Νικίας 

/ Ἁ U > > 
λέγει, χρὴ αὐτὸ μανθάνειν" εἰ δ᾽ ἔστιν μὲν μὴ μάθημα, ἀλλ 

a 4 ” > \ 

ἐξαπατῶσιν οἱ ὑπισχνούμενοι, ἢ μάθημα μὲν τυγχάνει ὄν, μὴ 
na / 

μέντοι πάνυ σπουδαῖον, Ti καὶ δέοι ἂν αὐτὸ μανθάνειν; λέγω 
a n 3 \ δ᾽ 

δὲ ταῦτα περὶ αὐτοῦ εἰς τάδε ἀποβλέψας, ὅτι οἶμαι ἐγὼ τοῦτο, 
> - / 

εἰ TL ἣν, οὐκ ἂν λεληθέναι Λακεδαιμονίους, ois οὐδὲν ἄλλο μέλει 


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ἐν τῷ βίῳ ἢ τοῦτο ζητεῖν Kal ἐπιτηδεύειν, 6 τι ἂν μαθόντες Kal 

5 7 “ lal BA \ \ / ’ 
ἐπιτηδεύσαντες πλεονεκτοῖεν TOV ἄλλων περὶ τὸν πόλεμον. εἰ 
δ᾽ ἐκείνους ἐλελήθειν, ἀλλ’ οὐ τούτους γε τοὺς διδασκάλους 
αὐτοῦ ᾽λελήθειν αὐτὸ τοῦτο, ὅτι ἐκεῖνοι μάλιστα τῶν Ελλήνων 

a \ , 
σπουδάζουσιν ἐπὶ τοῖς τοιούτοις καὶ ὅτι παρ᾽ ἐκείνοις ἄν τις 
“Ὁ “ U a 
τιμηθεὶς εἰς ταῦτα Kal Tapa TOV ἄλλων πλεῖστ᾽ ἂν ἐργάζοιτο 
/ ἃ a 
χρήματα, ὥσπερ ye Kal τραγῳδίας ποιητὴς παρ᾽ ἡμῖν τιμηθείς. 
τοιγάρτοι ὃς ἂν οἴηται τραγῳδίαν καλῶς ποιεῖν, οὐκ ἔξωθεν 
κύκλῳ περὶ τὴν ᾿Αττικὴν κατὰ τὰς ἄλλας πόλεις ἐπιδεικνύ- 
μενος περιέρχεται, ἀλλ᾽ εὐθὺς δεῦρο φέρεται καὶ τοῖσδ᾽ ἐπιδεί- 
κνυσιν εἰκότως " τοὺς δὲ ἐν ὅπλοις μαχομένους ἐγὼ τούτους ὁρῶ 

\ \ , ε / 4 BA e \ \ »>Q\ 
τὴν μὲν Λακεδαίμονα ἡγουμένους εἶναι ἄβατον ἱερὸν καὶ οὐδὲ 
ἄκρῳ ποδὶ ἐπιβαίνοντας, κύκλῳ δὲ περιιόντας αὐτὴν καὶ πᾶσι 

an b] / \ U 7 a xX > \ 
μᾶλλον ἐπιδεικνυμένους, Kal μάλιστα τούτοις οἱ κἂν αὐτοὶ 

ca 3 n 
ὁμολογήσειαν πολλοὺς σφῶν προτέρους εἶναι πρὸς TA TOU 
πολέμου. 
7. "ἔπειτα, ὦ Λυσίμαχε, οὐ πάνυ ὀλίγοις ἐγὼ τούτων παρα- 
γέγονα ἐν αὐτῷ τῷ ἔργῳ, καὶ ὁρῶ οἷοί εἰσιν. ἔξεστι δὲ καὶ 
> ’ὔ ς ἴω / “ \ > / > \ , > 
αὐτόθεν ἡμῖν σκέψασθαι. ὥσπερ yap ἐπίτηδες οὐδεὶς πώποτ 
> / / > “A / > \ n \ c \ > 
εὐδόκιμος γέγονεν ἐν τῷ πολέμῳ ἀνὴρ τῶν TA ὁπλιτικὰ ἐπιτη- 
δευσάντων. καίτοι εἴς γε τἄλλα πάντα ἐκ τούτων οἱ ὀνομαστοὶ 
γίγνονται, ἐκ τῶν ἐπιτηδευσάντων ἕκαστα" οὗτοι δ᾽, ὡς ἔοικε, 
παρὰ τοὺς ἄλλους οὕτω σφόδρα εἰς τοῦτο δεδυστυχήκασιν. 
ἐπεὶ καὶ τοῦτον τὸν Στησίλεων, ὃν ὑμεῖς μετ᾽ ἐμοῦ ἐν τοσούτῳ 
» 3 3 ΄ \ \ / \ ς a 
ὄχλῳ ἐθεάσασθε ἐπιδεικνύμενον Kal τὰ μεγάλα περὶ αὑτοῦ 
λέγοντα ἃ ἔλεγεν, ἑτέρωθι ἐγὼ κάλλιον ἐθεασάμην ἐν τῇ ἀλη- 
θείᾳ ὡς ἀληθῶς ἐπιδεικνύμενον οὐν ἑκόντα. προσβαλούσης 

\ n \ Ee ie pes eae | / \ ς / / > ; "᾽ 
γὰρ τῆς νεὼς ἐφ᾽ ἣ ἐπεβάτευεν πρὸς ὁλκάδα τινά, ἐμάχετο ἔχων 
ὃ ὃ “¢ ὃ 7 ὃ} [τὰ iif \ > \ lal a 

ορυὸρέπανον, διαφέρον δὴ ὅπλον ἅτε καὶ αὐτὸς TOV ἄλλων 

/ % \ δ » > 3 / \ > ’ \ 
διαφέρων. τὰ μὲν οὖν ἄλλα οὐκ ἄξια λέγειν περὶ τἀνδρός, TO 
δὲ ,’ Ἁ n td Lal \ δ / - > / 

é σόφισμα TO τοῦ δρεπάνου Tov πρὸς TH λόγχῃ οἷον ἀπέβη. 
μαχομένου γὰρ αὐτοῦ ἐνέσχετό που ἐν τοῖς τῆς νεὼς σκεύεσιν 
καὶ ἀντελάβετο " εἷλκεν οὖν ὁ Στησίλεως βουλόμενος ἀπολῦσαι, 
καὶ οὐχ οἷός τ᾽ ἣν". ἡ δὲ ναῦς τὴν ναῦν παρήει. τέως μὲν οὖν 


ΛΑΧΗΣ. 


, > n aise , a , oe ees ἄς νης G8 
παρέθει ἐν τῇ νηὶ ἀντεχόμενος τοῦ Sdépatos* ἐπεὶ δὲ δὴ παρη- 
μείβετο ἡ ναῦς τὴν ναῦν καὶ ἐπέσπα αὐτὸν τοῦ δόρατος ἐχό- 
μενον, ἐφίει τὸ δόρυ διὰ τῆς χειρός, ἕως ἄκρου τοῦ στύρακος 
ἀντελάβετο. ἣν δὲ γέλως καὶ κρότος ὑπὸ τῶν ἐκ τῆς ὁλκάδος 
ἐπί τε τῷ σχήματι αὐτοῦ, καὶ ἐπειδὴ βαλόντος τινὸς λίθῳ παρὰ 
τοὺς πόδας αὐτοῦ ἐπὶ τὸ κατάστρωμα ἀφίεται τοῦ δόρατος, τότ᾽ 
ἤδη καὶ οἱ ἐκ τῆς τριήρους. οὐκέτι οἷοί T ἦσαν τὸν γέλωτα κα- 
τέχειν, ὁρῶντες αἰωρούμενον ἐκ τῆς ὁλκάδος τὸ δορυδρέπανον 
> an »” \ Φ Μ x \ Le “΄ / / e 
ἐκεῖνο. ἴσως μὲν οὖν εἴη av τὶ ταῦτα, ὥσπερ Νικίας λέγει" οἷς 
δ᾽ οὖν ἐγὼ ἐντετύχηκα, τοιαῦτ᾽ ἄττα ἐστίν. 

8. Ὃ οὖν καὶ ἐξ ἀρχῆς εἶπον, ὅτι εἴτε οὕτως μικρὰς ὠφελίας 
4 4 ” Μ ae \ \ Le : Ieee: 3 
ἔχει μάθημα ὄν, εἴτε μὴ ὃν, φασὶ καὶ προσποιοῦνται αὐτὸ εἶναι 
μάθημα, οὐκ ἄξιον ἐπιχειρεῖν μανθάνειν. καὶ γὰρ οὖν μοι δοκεῖ, 

> Ἂ / x Μ e Χ > J 4 x 
εἰ μὲν δειλός τις ὧν οἴοιτο αὑτὸν ἐπίστασθαι, θρασύτερος ἂν 
δ αὐτὸ γενόμενος ἐπιφανέστερος γένοιτο οἷος ἣν" εἰ δὲ ἀν- 
δρεῖος, φυλαττόμενος ἂν ὑπὸ τῶν ἀνθρώπων, εἰ καὶ σμικρὸν 
ἐξαμάρτοι, μεγάλας ἂν διαβολὰς ἴσχειν " ἐπίφθονος γὰρ ἡ 
᾿προσποίησις τῆς τοιαύτης ἐπιστήμης, ὥστ᾽ εἰ μή τι θαυμαστὸν 
ὅσον διαφέ t VS a a ἴλλ > 4 θ᾽ Ὁ“ Υ ΄ 

ρει τῇ ἀρετῇ τῶν ἄλλων, οὐκ ἔσθ᾽ ὅπως ἄν τις φύγοι 
τὸ καταγέλαστος γενέσθαι, φάσκων ἔχειν ταύτην τὴν ἐπιστή- 
μην. τοιαύτη τις ἔμοιγε δοκεῖ, ὦ Λυσίμαχε, ἡ περὶ τοῦτο τὸ 

/ 53 / \ » ὦ 3 > Εν ΕΖ Ἀ 
μάθημα εἶναι σπουδή": χρὴ δ᾽ ὅπερ σοι ἐξ ἀρχῆς ἔλεγον, καὶ 
Σωκράτη τόνδε μὴ ἀφιέναι, ἀλλὰ δεῖσθαι συμβουλεύειν ὅπῃ 
δοκεῖ αὐτῷ περὶ τοῦ προκειμένου. 

AT. ᾿Αλλὰ δέομαι ἔγωγε, ὦ Σώκρατες " καὶ γὰρ ὥσπερ ἔτι 
τοῦ διακρινοῦντος δοκεῖ μοι δεῖν ἡμῖν ἡ βουλή. εἰ μὲν γὰρ 
συνεφερέσθην τώδε, ἧττον ἂν τοῦ τοιούτου ἔδει" νῦν δέ--- τὴν 
ἐναντίαν a ὦ A Aad Nixd £0 ὃ ὃ) x > a 

avtiav yap, ws ὁρᾷς, Λάχης Νικίᾳ ἔθετο --- εὖ δὴ ἔχει ἀκοῦ- 
σαι καὶ σοῦ, ποτέρῳ τοῖν ἀνδροῖν σύμψηφος εἶ. 

9. ΣΩ. Ti dé, ὦ Λυσίμαχε; ὁπότερ᾽ ἂν οἱ πλείους ἐπαινῶ- 
σιν ἡμῶν, τούτοις μέλλεις χρῆσθαι; 

AT. Ti γὰρ ἄν τις καὶ ποιοῖ, ὦ Σώκρατες ; 

0. Ἦ καὶ σύ, ὦ Μελησία, οὕτως ἂν ποιοῖς; κἂν εἴ τις 

ὶ » / γι, Bi F \ v f \ > tal > al 
περὶ ἀγωνίας Tov ὑέος σοι βουλὴ εἴη τί χρὴ ἀσκεῖν, ἄρα τοῖς 


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πλείοσιν ἂν ἡμῶν πείθοιο, ἢ ᾿κείνῳ ὅστις τυγχάνει ὑπὸ TaLdo-— 
τρίβῃ ἀγαθῷ πεπαιδευμένος καὶ ἠσκηκώς ; 

ME. ᾿Εκείνῳ εἰκός γε, ὦ Σώκρατες. 

ΣΩ. Αὐτῷ ap ἂν μᾶλλον πείθοιο ἢ τέτταρσιν οὖσιν 
ἡμῖν; : 

ME. Ἴσως. 

LQ. ᾿Επιστήμῃ γὰρ οἶμαι δεῖ κρίνεσθαι ἀλλ᾽ οὐ πλήθει τὸ 
μέλλον καλῶς κριθήσεσθαι. 

ME. Πῶς γὰρ οὔ; 

ΣΩ. Οὐκοῦν καὶ νῦν χρὴ πρῶτον αὐτὸ τοῦτο σκέψασθαι, εἰ 
ἔστιν τις ἡμῶν τεχνικὸς περὶ οὗ βουλευόμεθα, ἢ οὔ καὶ εἰ μὲν 
ἔστιν, ἐκείνῳ πείθεσθαι ἑνὶ ὄντι, τοὺς δ᾽ ἄλλους ἐᾶν: εἰ δὲ μή, 
ἄλλον τινὰ ζητεῖν. ἢ περὶ σμικροῦ οἴεσθε νυνὶ κινδυνεύειν καὶ 
σὺ καὶ Λυσίμαχος, ἀλλ᾽ οὐ περὶ τούτου τοῦ κτήματος, ὃ τῶν 
ὑμετέρων μέγιστον ὃν τυγχάνει; ὑέων γάρ που ἢ χρηστῶν ἢ 
τἀναντία γενομένων καὶ πᾶς ὁ οἶκος ὁ τοῦ πατρὸς οὕτως οἰκή- 
σεται, ὁποῖοι ἄν τινες οἱ παῖδες γένωνται. 

ΜΕ. ᾿Αληθῆ λέγεις. 

OQ. Πολλὴν ἄρα δεῖ προμηθίαν αὐτοῦ ἔχειν. 

ME. Ilavv γε. 

OQ. Πῶς οὖν, ὃ ἐγὼ ἄρτι ἔλεγον, ἐσκοποῦμεν ἂν, εἰ ἐβου- 
λόμεθα σκέψασθαι τίς ἡμῶν περὶ ἀγωνίαν τεχνικώτατος; ἄρ᾽ 
οὐχ ὁ μαθὼν καὶ ἐπιτηδεύσας, ᾧ καὶ διδάσκαλοι ἀγαθοὶ γεγο- 
νότες ἦσαν αὐτοῦ τούτου ; 

ME. "ἔμοιγε δοκεῖ. 

YQ. Οὐκοῦν ἔτι πρότερον, τίνος ὄντος τούτου ζητοῦμεν τοὺς 
διδασκάλους ; 

ME. Πῶς λέγεις ; 

10. ΣΩ. Ὧδε ἴσως μᾶλλον κατάδηλον ἔσται. οὔ μοι δοκεῖ 
ἐξ ἀρχῆς ἡμῖν ὡμολογῆσθαι, τί ποτ᾽ ἐστὶν περὶ οὗ βουλευόμεθα 
καὶ σκεπτόμεθα, ὅστις ἡμῶν τεχνικὸς καὶ τούτου ἕνεκα διδα- 
σκάλους ἐκτήσατο, καὶ ὅστις μή. 

NI. Οὐ γάρ, ὦ Σώκρατες, περὶ τοῦ ἐν ὅπλοις μάχεσθαι 
σκοποῦμεν, εἴτε χρὴ αὐτὸ τοὺς νεανίσκους μανθάνειν εἴτε μή; 


ΛΑΧΗΣ. 


ΣΩ. Πάνυ μὲν οὖν, ὦ Νικία. ἀλλ᾽ ὅταν περὶ φαρμάκου 
τίς του πρὸς ὀφθαλμοὺς σκοπῆται, εἴτε χρὴ αὐτὸ ὑπαλείφεσθαι 
εἴτε μή, πότερον οἴει τότε εἶναι τὴν βουλὴν περὶ τοῦ φαρμάκου 
ἢ περὶ τῶν ὀφθαλμῶν; 

NI. Περὶ τῶν ὀφθαλμῶν. 

LQ. Οὐκοῦν καὶ ὅταν ἵππῳ χαλινὸν σκοπῆταί τις εἰ προσοι- 

f ” 
στέον ἢ μή, Kal ὁπότε, τότε που περὶ τοῦ ἵππου βουλεύεται 
> > > \ a an 
ἄλλ οὐ περὶ τοὺ χαλινου; 

NI. ᾿Αληθῆ. 

ΣΏ. Οὐκοῦν évi λόγῳ ὅταν τίς τι ἕνεκά του σκοπῇ, περὶ 
> / ς ἈΝ “ 3 x ed > / > > > \ 
ἐκείνου ἡ βουλὴ τυγχάνει οὔσα οὗ ἕνεκα ἐσκόπει, ANA οὐ περὶ 


ἃ 


τοῦ ὃ ἕνεκα ἄλλου ἐζήτει. 

NI. ᾿Ανάγκη. 

ΣΏ. Δεῖ ἄρα καὶ τὸν σύμβουλον σκοπεῖν, dpa τεχνικός ἐστιν 
εἰς ἐκείνου θεραπείαν, οὗ ἕνεκα σκοποῦμεν ὃ σκοποῦμεν. 

NI. Πάνυ γε. 

ΣΏ. Οὐκοῦν νῦν φαμὲν περὶ ae Toe σκοπεῖν τῆς ψυχῆς 
ἕνεκα τῆς τῶν νεανίσκων; 

ΝΙ. Ναί 

ΣΩ. Ὅστις ἄρα ἡμῶν τεχνικὸς περὶ ψυχῆς θεραπείαν καὶ 
οἷός τε καλῶς τοῦτο θεραπεῦσαι, καὶ ὅτῳ διδάσκαλοι ἀγαθοὶ 
γεγόνασιν τούτου, σκεπτέον. 

AA. Ti 8é, ὦ Σώκρατες; οὔπω ἑώρακας ἄνευ διδασκάλων 
τεχνικωτέρους γεγονότας εἰς ἔνια ἢ μετὰ διδασκάλων ; 

ΣΏΩ. Ἔνγωγε, ὦ Λάχης ’ οἷς γε σὺ οὐκ ἂν ἐθέλοις πιστεῦσαι, 
εἰ φαῖεν ἀγαθοὶ εἶναι δημιουργοί, εἰ μή τί σοι τῆς αὑτῶν τέχνης 
ἔργον ἔχοιεν ἐπιδεῖξαι εὖ εἰργασμένον, καὶ ἕν καὶ πλείω. 

ΛΑ. Τοῦτο μὲν ἀληθῆ λέγεις. 

11. ΣΩ. Καὶ ἡμᾶς ἄρα δεῖ, ὦ Λάχης τε καὶ Νικία, ἐπειδὴ 
Λυσέμαχος καὶ Μελησίας εἰς συμβουλὴν παρεκαλεσάτην ἡμᾶς 
περὶ τοῖν ὑέοιν, προθυμούμενοι αὐτοῖν ὅ τι ἀρίστας γενέσθαι 
‘Tas ψυχάς, εἰ μέν φαμεν ἔχειν, ἐπιδεῖξαι αὐτοῖς καὶ διδα- 
σκάλους οἵτινες ἡμῶν γεγόνασιν, ,o0l* αὐτοὶ πρῶτον ἀγαθοὶ 
ὄντες καὶ πολλῶν νέων τεθεραπευκότες ψυχὰς ἔπειτα καὶ 


35 


5 


20 


25 


30 


26 


Io 


15 


20 


TAATQNOZ 


ἡμᾶς διδάξαντες φαίνονται ἢ εἴ τις ἡμῶν αὐτῶν ἑαυτῷ διδά- 
\ BA / > > io yy ἃς τα € an 
σκαλον μὲν οὔ φησι γεγονέναι, ἀλλ᾽ οὖν ἔργα αὐτὸς αὑτοῦ 
ἔχει εἰπεῖν, καὶ ἐπιδεῖξαι, τίνες ᾿Αθηναίων ἢ τῶν ξένων, ἢ 
a ΕῚ > ΄ ΧΦ » ς ’ὔ 3 Ν / 
δοῦλοι ἢ ἐλεύθεροι, δι’ ἐκεῖνον ὁμολογουμένως ἀγαθοὶ γεγόνα- 
» \ \ e Lal 7 «ς 7 »” 7 a - 
ow: εἰ δὲ μηδὲν ἡμῖν τούτων ὑπάρχει, ἄλλους κελεύειν ζητεῖν 
\ \ > e / > a ς, ͵΄ὔ / \ 
καὶ μὴ ἐν ἑταίρων ἀνδρῶν ὑέσιν κινδυνεύειν διαφθείροντας τὴν 
μεγίστην αἰτίαν ἔχειν ὑπὸ τῶν οἰκειοτάτων. ἐγὼ μὲν οὖν, ὦ 
Λυσίμαχέ τε καὶ Μελησία, πρῶτος περὶ ἐμαυτοῦ λέγω ὅτι 
διδάσκαλός μοι οὐ γέγονε τούτου πέρι. καίτοι ἐπιθυμῷ γε τοῦ 
πράγματος ἐκ νέου ἀρξάμενος. ἀλλὰ τοῖς μὲν σοφισταῖς οὐκ 
” n ΄ “ / > , , MT NE 3 
ἔχω τελεῖν μισθούς, οἵπερ μόνοι ἐπηγγέλλοντό με οἷοί τ᾽ εἶναι 
ποιῆσαι καλόν τε κἀγαθόν αὐτὸς δ᾽ αὖ εὑρεῖν τὴν τέχνην ἀδύ- 
νατῶ ἔτι νυνί. εἰ δὲ Νικίας ἢ Λάχης ηὕρηκεν ἢ μεμάθηκεν, 
οὐκ ἂν θαυμάσαιμι: καὶ γὰρ χρήμασιν ἐμοῦ δυνατώτεροι, ὥστε 
ἴω Ieee. ς Age 7 “ Μ 4 / 
μαθεῖν παρ᾽ ἄλλων, καὶ ἅμα πρεσβύτεροι, ὥστε ἤδη ηὑρηκέναι. 
δοκοῦσι δή μοι δυνατοὶ εἶναι παιδεῦσαι ἄνθρωπον" οὐ γὰρ ἄν 
ποτε ἀδεῶς ἀπεφαίνοντο περὶ ἐπιτηδευμάτων νέῳ χρηστῶν τε 
καὶ πονηρῶν, εἰ μὴ αὑτοῖς ἐπίστευον ἱκανῶς εἰδέναι. τὰ μὲν 
οὖν ἄλλα ἔγωγε τούτοις πιστεύω: ὅτι δὲ διαφέρεσθον ἀλλή- 
λοιν, ἐθαύμασα. τοῦτο οὖν σου ἐγὼ ἀντιδέομαι, ὦ Λυσίμαχε, 
καθάπερ ἄρτι Λάχης μὴ ἀφίεσθαί σε ἐμοῦ διεκελεύετο ἀλλὰ 
5 “ \ > \ ‘al / Fg \ > 4 ld 
ἐρωτᾶν, καὶ ἐγὼ viv παρακελεύομαί σοι μὴ ἀφίεσθαι Λάχητος 
\ 7 > > > a / Ψ ς \ Ul ” 
μηδὲ Νικίου, ἀλλ’ ἐρωτᾶν λέγοντα, ὅτι ὁ μὲν Σωκράτης ov 


φησιν ἐπαΐειν περὶ τοῦ πράγματος, οὐδ᾽ ἱκανὸς εἶναι διακρῖναι 


#5 


30 


ς ’ € Lal > AF / ‘ bl A A" ς \ yy θ % > 
ὁπότερος ὑμῶν ἀληθῆ λέγει" οὔτε γὰρ εὑρετὴς οὔτε μαθητὴς οὐ- 
δενὸς περὶ τῶν τοιούτων γεγονέναι σὺ δ᾽, ὦ Λάχης καὶ Νικία, 
εἴπετον ἡμῖν ἑκάτερος, τίνι δὴ δεινοτάτῳ συγγεγόνατον περὶ τῆς 
τῶν νέων τροφῆς, καὶ πότερα μαθόντε παρά του ἐπίστασθον ἢ 
> \ > / \ > \ / Δ ς 4 e / 
αὐτὼ ἐξευρόντε, καὶ εἰ μὲν μαθόντε, τίς ὁ διδάσκαλος ἑκατέρῳ 
\ / », ς / > “ .» x \ ec an Ν ΦιΨΦ \ 
καὶ τίνες ἄλλοι OMOTEXVOL αὑτοῖς, LV, AV μὴ υμῖν σχολὴ ἢ ὑπὸ 
τῶν τῆς πόλεως πραγμάτων, ἐπ᾽ ἐκείνους ἴωμεν καὶ πείθωμεν 
ἢ δώροις ἢ χάρισιν ἢ ἀμφότερα ἐπιμεληθῆναι καὶ τῶν ἡμετέρων 
καὶ τῶν ὑμετέρων παίδων, ὅπως μὴ καταισχύνωσι τοὺς αὑτῶν 
προγόνους φαῦλοι γενόμενοι" εἰ δ᾽ αὐτοὶ εὑρεταὶ γεγονότε τοῦ 


ί 





ΛΑΧΗΣ. 


τοιούτου, δότε παράδειγμα, τίνων ἤδη ἄλλων ἐπιμεληθέντες ἐκ 

΄ ΄ > θ \ > / > \ a ” 0 
φαύλων καλούς τε κἀγαθοὺς ἐποιήσατε. εἰ yap νῦν ἄρξεσθε 
πρῶτον παιδεύειν, σκοπεῖν χρὴ μὴ οὐκ ἐν τῷ Καρὶ ὑμῖν ὁ κίν- 
δυνος κινδυνεύηται, ἀλλ᾽ ἐν τοῖς ὑμετέροις τε καὶ ἐν τοῖς τῶν 
φίλων παισί, καὶ ἀτεχνῶς τὸ λεγόμενον κατὰ τὴν παροιμίαν 
ὑμῖν συμβαίνῃ ἐν πίθῳ ἡ κεραμεία γιγνομένη. λέγετε οὖν, τί 
τούτων ἢ φατὲ ὑμῖν ὑπάρχειν τε καὶ προσήκειν, ἢ οὔ φατε. 
ταῦτ᾽, ὦ Λυσίμαχε, Tap αὐτῶν πυνθάνου τε καὶ μὴ μεθίει 
τοὺς ἄνδρας. 

12. AT. Καλῶς μὲν ἔμοιγε δοκεῖ, ὦ ἄνδρες, Σωκράτης AE 
yew " εἰ δὲ βουλομένοις ὑμῖν ἐστι περὶ τῶν τοιούτων épwTa- 

/ \ / / > \ \ \ 4 be 3 / 
σθαί τε καὶ διδόναι λόγον, αὐτοὺς δὴ χρὴ γιγνώσκειν, ὦ Νικία 
\ / » \ \ \ \ / La n “ ς 
τε καὶ Λάχης. ἐμοὶ μὲν γὰρ καὶ Μελησίᾳ τῷδε δῆλον ὅτι ἡἧδο- 
Me x " > , ἃ Σ / 2 a 32 2 , 
μένοις ἂν εἴη, εἰ πάντα, ἃ Σωκράτης ἐρωτᾷ, ἐθέλοιτε λόγῳ 
/ \ \ >? > an > “ ᾽ / / “ > 
διεξιέναι " καὶ yap ἐξ ἀρχῆς ἐντεῦθεν ἠρχόμην λέγων, ὅτι εἰς 
συμβουλὴν διὰ ταῦτα ὑμᾶς παρακαλέσαιμεν, ὅτι μεμεληκέναι 
ὑμῖν ἡγούμεθα, ὡς εἰκός, περὶ τῶν τοιούτων, καὶ ἄλλως καὶ 
> \ e a φ val 2 / [χὰ e ς / ς / 
ἐπειδὴ οἱ παῖδες ὑμῖν ὀλίγου ὥσπερ οἱ ἡμέτεροι ἡλικίαν 
- 5 = 
ἔχουσι παιδεύεσθαι. εἰ οὖν ὑμῖν μή TL διαφέρει, εἴπατε Kal 
fal \ / / / \ / 
κοινῇ μετὰ Σωκράτους σκέψασθε, διδόντες Te Kal δεχόμενοι 
λόγον παρ᾽ ἀλλήλων" εὖ γὰρ καὶ τοῦτο λέγει ὅδε, OTL περὶ 

n / “ , A ς / > [ἀν ιν" > 
τοῦ μεγίστου νῦν βουλευόμεθα τῶν ἡμετέρων. ANN ὁρᾶτε εἰ 
δοκεῖ χρῆναι οὕτω ποιεῖν. 

NI. Ὦ Λυσίμαχε, δοκεῖς μοι ὡς ἀληθῶς Σωκράτη πατρό- 
θεν γιγνώσκειν μόνον, αὐτῷ δ᾽ οὐ συγγεγονέναι ἀλλ᾽ ἢ παιδὶ 
ὄντι, εἴ που ἐν τοῖς δημόταις μετὰ τοῦ πατρὸς ἀκολουθῶν 
ἐπλησίασέν σοι ἢ ἐν ἱερῷ ἢ ἐν ἄλλῳ τῳ συλλόγῳ τῶν δημο- 

an > \ \ 4 , > 2 \ a 
τῶν" ἐπειδὴ δὲ πρεσβύτερος γέγονεν, οὐκ ἐντετυχηκὼς TO 
> \ A > 
ἀνδρὶ δῆλος εἶ. 

AT. Τί μάλιστα, ὦ Νικία; 

13. NI. Οὔ μοι δοκεῖς εἰδέναι ὅτι, ὃς ἂν ἐγγύτατα Σωκρά- 

ιν κα / \ / / > / > ΦἊ Δ Ἂ 
TOUS ἢ λόγῳ, καὶ πλησιάξζη διαλεγόμενος, ἀνάγκη αὐτῷ, ἐὰν 
ἄρα καὶ περὶ ἄλλου του πρότερον ἄρξηται διαλέγεσθαι, μὴ 
παύεσθαι ὑπὸ τούτου περιαγόμενον τῷ λόγῳ, πρὶν ,av* 


37 


ἢ 


15 


20 


25 


30 


38 


Io 


tS 


20 


25 


30 


ΠΛΑΤΏΝΟΣ 


᾽ , ? \ ΄ \ ς fe , ef t eA 
ἐμπέσῃ eis TO διδόναι περὶ αὑτοῦ λόγον, ὅντινα τρόπον νῦν 
fe ¢ / 
τε ζῇ καὶ ὅντινα τὸν παρεληλυθότα βίον βεβίωκεν" ἐπειδὰν 
δ᾽ ἐμπέσῃ, ὅτι οὐ πρότερον αὐτὸν ἀφήσει Σωκράτης, πρὶν ἂν 
an “ Ν , 
βασανίσῃ ταῦτα εὖ τε καὶ καλῶς ἅπαντα" ἐγὼ δὲ συνήθης τέ 
εἰμι τῷδε καὶ οἶδ᾽ ὅτι ἀνάγκη ὑπὸ τούτου πάσχειν ταῦτα, καὶ 
δ a = , U 5 , 
ἔτι γε αὐτὸς ὅτι πείσομαι ταῦτα εὖ οἶδα " χαίρω γάρ, ὦ Λυσί- 
a > \ / \ >Q\ ἽΝ Ν 5 \ 
μαχε, τῷ ἀνδρὶ πλησιάζων, Kal οὐδὲν οἶμαι κακὸν εἶναι TO 


ὑπομιμνήσκεσθαι ὅ τι μὴ καλῶς ἢ πεποιήκαμεν ἢ ποιοῦμεν, 


᾽ > 2 \ 7 7 / ψυς » 53 \ 
ἀλλ᾽ εἰς τὸν ἔπειτα βίον προμηθέστερον ἀνάγκη εἶναι τὸν 
“ “ὦ , 
ταῦτα μὴ φεύγοντα, ἀλλ᾽ ἐθέλοντα κατὰ τὸ τοῦ Σόλωνος καὶ 
fal “Ὁ / 
ἀξιοῦντα μανθάνειν ἕωσπερ ἂν ζῆ, καὶ μὴ οἰόμενον αὐτὸ TO 
a na Μ / > \ \ 3 Oe ” δ᾽ 
γῆρας νοῦν ἔχον προσιέναι. ἐμοὶ μὲν οὖν οὐδὲν ἄηθες οὐ 
αὖ ἀηδὲς ὑπὸ Σωκράτους βασανίζεσθαι, ἀλλὰ καὶ πάλαι σχε- 
cy, lal / -» ς ΄ 
δόν τι ἠπιστάμην, ὅτι οὐ περὶ τῶν μειρακίων ἡμῖν ὁ λόγος 
ἔσοιτο Σωκράτους παρόντος, ἀλλὰ περὶ ἡμῶν αὐτῶν. ὅπερ 
5 / \ \ > \ > \ ΄ , ᾿ 
οὖν λέγω, τὸ μὲν ἐμὸν οὐδὲν κωλύει Σωκράτει συνδιατρίβειν 
oe - ΄΄ tA \ , “ “ Ε \ 
ὅπως οὗτος βούλεται" Λάχητα δὲ τόνδε ὅρα ὅπως ἔχει περὶ 
τοῦ τοιούτου. 
“ / ͵ 
14. ΛΑ. ᾿Απλοῦν τό γ᾽ ἐμόν, ὦ Νικία, περὶ λόγων ἐστίν" 
εἰ δὲ βούλει, οὐχ ἁπλοῦν, ἀλλὰ διπλοῦν. καὶ γὰρ ἂν δόξαιμί 
λόλ εἶναι καὶ αὖ or ὅ ἐν γὰρ ἀκούω 
τῳ φιλόλογος εἶναι καὶ αὖ μισόλογος. ὅταν μὲν γὰρ ἀκού 
> \ AOS A f. Ἃ / / ς » 
ἀνδρὸς περὶ ἀρετῆς διαλεγομένου ἢ περί τινος σοφίας ὡς ἀλη- 
n pA 3 Ν 2 ΖΦ / “ / Ol / / ς 
θῶς ὄντος ἀνδρὸς καὶ ἀξίου τῶν λόγων ὧν λέγει, χαίρω ὑπερ- 
n / \ 
φυῶς, θεώμενος ἅμα τὸν Te λέγοντα Kal τὰ λεγόμενα OTL 
7 > / \ ς / / > \ na 
πρέποντα ἀλλήλοις Kal ἁρμόττοντά ἐστι" καὶ κομιδῇ μοι 
n Ν ς rn ͵ὔ 
δοκεῖ μουσικὸς ὁ τοιοῦτος εἶναι, ἁρμονίαν καλλίστην ἡρμο- 
σμένος οὐ λύραν οὐδὲ παιδιᾶς ὄργανα, ἀλλὰ τῷ ὄντι ζῆν 
ἡρμοσμένος εὖ αὐτὸς αὑτοῦ τὸν βίον σύμφωνον τοῖς λόγοις 
\ \ 4 > “Ὁ ὃ \ > 5 > > \ 3 ὑδὲ 
πρὸς τὰ ἔργα, ἀτεχνῶς δωριστὶ ἀλλ᾽ οὐκ ἰαστὶ οἶμαι οὐδὲ 
φρυγιστὶ οὐδὲ λυδιστί, ἀλλ᾽ ἥπερ μόνη “Ἑλληνική ἐστιν 
ἁρμονία. ὁ μὲν οὖν τοιοῦτος χαίρειν με ποιεῖ φθεγγόμενος 
a Φ a , 
καὶ δοκεῖν ὁτῳοῦν φιλόλογον εἶναι " οὕτω σφόδρα ἀποδέχομαι 
παρ᾽ αὐτοῦ τὰ λεγόμενα" ὁ δὲ τἀναντία τούτου πράττων λυπεῖ 
με, ὅσῳ ἂν δοκῇ ἄμεινον λέγειν, τοσούτῳ μᾶλλον, καὶ ποιεῖ 


Pe 


ΣΤ δὲν ΚΘ» 


‘ / lal 
αὖ δοκεῖν εἶναι μισόλογον. Σωκράτους δ᾽ ἐγὼ τῶν μὲν λόγων 
΄ ΄ - 
οὐκ ἔμπειρός εἰμι, ἀλλὰ πρότερον, ὡς ἔοικε, τῶν ἔργων ἐπει- 
7 Ν > lal aS - ΝΜ ” , nr \ 
ράθην, καὶ ἐκεῖ αὐτὸν ηὗρον ἄξιον ὄντα λόγων καλῶν καὶ 
/ na 
πάσης παρρησίας. εἰ οὖν καὶ τοῦτο ἔχει, συμβούλομαι 
> / \ [τ » ἃ > / ς \ “ 7 \ > 
τἀνδρί, καὶ ἥδιστ᾽ ἂν ἐξεταζοίμην ὑπὸ τοῦ τοιούτου, Kal οὐκ 
ἂν ἀχθοίμην μανθάνων, ἀλλὰ καὶ ἐγὼ τῷ Σόλωνι, ἕν μόνον 
/ - a 
προσλαβών, συγχωρῶ" γηράσκων yap πολλὰ διδάσκεσθαι 
ἐθέλω ὑπὸ χρηστῶν μόνον. τοῦτο γάρ μοι συγχωρείτω, ἀγα- 
\ \ >’ XN = \ / “ \ \ / 
θὸν καὶ αὐτὸν εἶναι τὸν διδάσκαλον, iva μὴ δυσμαθὴς φαίνω- 
᾽ nm / > \ / ς / ΝΜ Xx / 
μαι ἀηδῶς μανθάνων" εἰ δὲ νεώτερος ὁ διδάσκων ἔσται ἢ μήπω 
> , Ε » 5 an ’ » > / / \ 
ἐν δόξῃ ὧν ἤ τι ἄλλο τῶν τοιούτων ἔχων, οὐδέν μοι μέλει. σοὶ 
5 53 ΄, ie ἢ , \ , ὟΝ ΠΝ, 
οὖν, ὦ Σώκρατες, ἐγὼ ἐπαγγέλλομαι καὶ διδάσκειν καὶ ἐλέγχειν 
πο πν x ’ \ / Ὁ“ ΜΡ \ 3 Ὁ \ 
ἐμὲ 6 TL ἂν βούλῃ, καὶ μανθάνειν ye 6 TL αὖ ἐγὼ οἶδα" οὕτω σὺ 
» ἴω n 
παρ᾽ ἐμοὶ διάκεισαι ἀπ᾽ ἐκείνης τῆς ἡμέρας, ἧ μετ᾽ ἐμοῦ συν- 
διεκινδύνευσας καὶ ἔδωκας σαυτοῦ πεῖραν ἀρετῆς, ἣν χρὴ διδό- 
vat τὸν μέλλοντα δικαίως δώσειν. λέγ᾽ οὖν ὅ τί σοι φίλον, 
\ , 
μηδὲν τὴν ἡμετέραν ἡλικίαν ὑπόλογον ποιούμενος. 
15. ΣΩ. Οὐ τὰ ὑμέτερα, ὡς ἔοικεν, αἰτιασόμεθα μὴ οὐχ 
ἑτοῖμα εἶναι καὶ συμβουλεύειν καὶ συσκοπεῖν. 
> : 
AT. ᾿Αλλ᾽ ἡμέτερον δὴ ἔργον, ὦ Σώκρατες" ἕνα γάρ σε 
lal 9 > An lal 
ἔγωγε ἡμῶν τίθημι" σκόπει οὖν ἀντ᾽ ἐμοῦ ὑπὲρ τῶν νεανίσκων, 
ὅ τι δεόμεθα παρὰ τῶνδε πυνθάνεσθαι, καὶ συμβούλευε διαλε- 
’ 
γόμενος τούτοις. ἐγὼ μὲν γὰρ καὶ ἐπιλανθάνομαι ἤδη τὰ 
πολλὰ διὰ τὴν ἡλικίαν ὧν ἂν διανοηθῷ ἐρέσθαι, καὶ αὖ ἃ 
x ᾽ 4 97 \ 7 , / > / 
ἂν ἀκούσω, ἐάν ye μεταξὺ ἄλλοι λόγοι γένωνται, οὐ πάνυ 
μέμνημαι. ὑμεῖς οὖν λέγετε καὶ διέξιτε πρὸς ὑμᾶς αὐτοὺς 
b ee > 7 > \ a oD 7 \ > 4 5 \ 
περὶ ὧν προὐθέμεθα " ἐγὼ δ᾽ ἀκούσομαι καὶ ἀκούσας av μετὰ 
Μελησίου τοῦδε ποιήσω τοῦτο ὅ τι ἂν καὶ ὑμῖν δοκῇ. 
20. Πειστέον, ὦ Νικία τε καὶ Λάχης, Λυσιμάχῳ καὶ 
7 ἃ \ 9S \ > 7 val / ε 
Μελησίᾳ. ἃ μὲν οὖν νυνδὴ ἐπεχειρήσαμεν σκοπεῖν, τίνες οἱ 
β a an 7 x 
διδάσκαλοι ἡμῖν τῆς τοιαύτης παιδείας γεγόνασιν ἢ τίνας 
A / / ” \ > “ » > 4 
ἄλλους βελτίους πεποιήκαμεν, ἴσως μὲν οὐ κακῶς ἔχει ἐξετά- 
ζἕειν καὶ τὰ τοιαῦτα ἡμᾶς αὐτούς: ἀλλ᾽ οἶμαι καὶ ἡ τοιάδε 
σκέψις εἰς ταὐτὸν φέρει, σχεδὸν δέ τι καὶ μᾶλλον ἐξ ἀρχῆς 


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> ς a 
εἴη ἄν. εἰ yap τυγχάνομεν ἐπιστάμενοι ὁτουοῦν πέρι, OTL παρα- 
an lal e 
γενόμενόν τῳ βέλτιον ποιεῖ ἐκεῖνο ᾧ παρεγένετο, Kal προσέτι 
οἷοί τέ ἐσμεν αὐτὸ ποιεῖν παραγίγνεσθαι ἐκείνῳ, δῆλον ὅτι 
PEE 4 " a = 4 / x , ς 5d 
αὐτό ye ἴσμεν τοῦτο, οὗ πέρι σύμβουλοι ἂν γενοίμεθα ὡς ἄν 
an > 3 7 9S 
τις αὐτὸ ῥᾷστα καὶ ἄριστ᾽ ἂν κτήσαιτο. ἴσως οὖν ov μανθά- 
νετέ μου ὅ TL λέγω, GAN ὧδε ῥᾷον μαθήσεσθε. εἰ τυγχάνομεν 
μ Ὕ , βς μ ‘| x YX " 
ε 7] >] n “ 
ἐπιστάμενοι, OTL ὄψις παραγενομένη ὀφθαλμοῖς βελτίους ποιεῖ 
/ / a \ 
ἐκείνους οἷς παρεγένετο, καὶ προσέτι οἷοί T ἐσμεν ποιεῖν αὐτὴν 
τ / ” a “ » » > \ “ 
παραγίγνεσθαι ὄμμασι, δῆλον ὅτι ὄψιν γε ἴσμεν αὐτὴν ὅτι 
> » - / ΄ Ἃ 7 ς ” > 
ποτ᾽ ἔστιν, ἧς πέρι σύμβουλοι ἂν γενοίμεθα ὡς ἂν τις av- 
\ la > \ > Ν n 
τὴν ῥᾷστα Kal ἄριστα κτήσαιτο. εἰ yap pnd αὐτὸ τοῦτο 
Ὁ δ Ψ ͵ > » ” AN yy 5) ,ὕ a oN 
εἰδεῖμεν, ὅ τί ποτ᾽ ἔστιν ὄψις ἢ ὅ TL ἔστιν ἀκοή, σχολῇ ἂν 
͵ ῇ / xX > 
σὐμβουλοί γε ἄξιοι λόγου γενοίμεθα Kai ἰατροὶ ἢ περὶ ὀφθαλ- 
n Ἃ \ + [τέ / > \ x » / > <A 
μῶν ἢ περὶ WTWV, ὅντινα τρόπον aKonY ἢ ὄψιν κάλλιστ ἂν 
κτήσαιτό τις. 
> a 9 / 
ΛΑ. ᾿Αληθῆ λέγεις, ὦ Σώκρατες. 
“ 3 / a al , Lal 
16. 20. Οὐκοῦν, ὦ Λάχης, καὶ viv ἡμᾶς τώδε παρακαλεῖ- 
P19 <i ΄ A A 
Tov εἰς συμβουλήν, τίν᾽ ἂν τρόπον τοῖς ὑέσιν αὐτῶν ἀρετὴ 
παραγενομένη ταῖς ψυχαῖς ἀμείνους ποιήσειε ; 
ΛΑ. Πάνυ γε. 
> Wee, ate 5 ἀν ὁ. “τῆς ᾽ 
ΣΩ. *Ap’ οὖν τοῦτό γ᾽ ὑπάρχειν δεῖ, τὸ εἰδέναι 6 τί ποτ 
ἡ / 2 \ val \ 
ἔστιν ἀρετή; εἰ γάρ που μηδ᾽ ἀρετὴν εἰδεῖμεν TO παράπαν 
4 / / />wsx , 
ὅ τί ποτε τυγχάνει ὄν, τίν᾽ ἂν τρόπον τούτου σύμβουλοι γενοί- 
μεθα ὁτῳοῦν, ὅπως ἂν αὐτὸ κάλλιστα κτήσαιτο; 
cal , 
ΛΑ. Οὐδένα, ἔμοιγε δοκεῖ, ὦ Σώκρατες. 
\ Yj ied 
20. Φαμὲν dpa, ὦ Λάχης, εἰδέναι αὐτὸ 6 τι ἔστιν. 
ΛΑ. Φαμὲν μέντοι. 
ΣΏ. Οὐκοῦν 6 γε ἴσμεν, κἂν εἴποιμεν δήπου τί ἐστιν. 
ΛΑ. Πῶς γὰρ οὔ; 
\ id > ον n , 
x0. Μὴ τοίνυν, ὦ ἄριστε, περὶ ὅλης ἀρετῆς εὐθέως σκοπώ- 
7 ee ” 2 > \ 7 \ t a 
μεθα: πλέον yap ἴσως ἔργον: ἀλλὰ μέρους τινὸς πέρι πρῶτον 
e lal a \ 
ἴδωμεν, εἰ ἱκανῶς ἔχομεν πρὸς TO εἰδέναι" Kal ἡμῖν, ὡς TO 
, / : 
εἰκός, ῥάων ἡ σκέψις ἔσται. 
ΛΑ. ᾿Αλλ᾽ οὕτω ποιῶμεν, ὦ Σώκρατες, ὡς σὺ βούλει. 





ΛΑΧΗΣ. 


/ a a a n 
ΣΩ. Ti οὖν ἂν προελοίμεθα τῶν τῆς ἀρετῆς μερῶν; ἢ 
“ VX @ nm > ἃ / ee » a “ 7 
δῆλον δὴ ὅτι τοῦτο εἰς ὃ τείνειν δοκεῖ ἡ ἐν τοῖς ὅπλοις μάθη- 
a , a - ? ᾽ / 5 ΄ 
σις; δοκεῖ δέ που τοῖς πολλοῖς εἰς ἀνδρείαν. ἢ γάρ; 
\ A a 
AA. Kai μάλα δὴ οὕτω δοκεῖ. 
ΣΩ. Τοῦτο τοίνυν πρῶτον ἐπιχειρήσωμεν, ὦ Λάχης, εἰπεῖν, 
ἀνδρεία τί ποτ᾽ ἐστίν" ἔπειτα μετὰ τοῦτο σκεψόμεθα καὶ ὅτῳ 
, a / in 
ἂν τρόπῳ τοῖς νεανίσκοις παραγένοιτο, καθ᾽ ὅσον οἷόν τε ἐξ 
> ὃ / \ θ / é 0 > \ a 
ἐπιτηδευμάτων TE καὶ μαθημάτων παραγενέσθαι. ἀλλὰ πειρῶ 
a a 
εἰπεῖν ὃ λέγω, τί ἐστιν ἀνδρεία. 
17. AA. Οὐ μὰ τὸν Δία, ὦ Σώκρατες, οὐ χαλεπὸν εἰπεῖν " 
> / > / > »Ἅ / / 2 / \ / 
εἰ γάρ τις ἐθέλοι ἐν τῇ τάξει μένων ἀμύνεσθαι τοὺς πολεμίους 
\ \ 4 S ¥ “ > al x Ν 
καὶ μὴ φεύγοι, εὖ ἴσθι ὅτι ἀνδρεῖος ἂν εἴη. 
3 5 
XO. Ed μὲν λέγεις, ὦ Λάχης: GAN ἴσως ἐγὼ αἴτιος, οὐ 
3 lal ,ὔ »“ ἃ 
σαφῶς εἰπών, τὸ σὲ ἀποκρίνασθαι μὴ τοῦτο ὃ διανοούμενος 
> , 
ἠρόμην, ἀλλ᾽ ἕτερον. 
AA. Πῶς τοῦτο λέγεις, ὦ Σώκρατες ; 
᾽ 
/ 7 lal 
+0. "Eya φράσω, ἐὰν οἷός τε γένωμαι. ἀνδρεῖός που οὗ- 
τος, ὃν καὶ σὺ λέγεις, ὃς ἂν ἐν τῇ τάξει μένων μάχηται τοῖς 
πολεμίοις. 
ΛΑ. ᾿Εγὼ γοῦν φημί. 
ἃ Ul 
x0. Kai yap ἐγώ. ἀλλὰ Ti ad ὅδε, ὃς ἂν φεύγων μάχηται 
a δι 2 \ \ / 
τοῖς πολεμίοις, ἀλλὰ μὴ μένων; 
ΛΑ. Πῶς φεύγων; 
ti 4 
XQ. Ὥσπερ που καὶ Σκύθαι λέγονται οὐχ ἧττον φεύ- 
γοντες ἢ διώκοντες μάχεσθαι, καὶ “Ομηρός που ἐπαινῶν 
\ nr » / “ \ , > » \ 
τοὺς τοῦ Αἰνείου ἵππους κραιπνὰ par ἔνθα καὶ 


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ἔνθα ἔφη αὐτοὺς ἐπίστασθαι. διώκειν ἠδὲ φέβε- 


σθαι: καὶ αὐτὸν τὸν Αἰνείαν κατὰ τοῦτ᾽ ἐνεκωμίασε, κατὰ 
τὴν τοῦ φόβου ἐπιστήμην, καὶ εἶπεν αὐτὸν εἶναι μήστωρα 
φόβοιο. 

ΛΑ. Καὶ καλῶς γε, ὦ Σώκρατες" περὶ ἁρμάτων γὰρ ἔλεγε " 
καὶ σὺ τὸ τῶν Σκυθῶν ἱππέων πέρι λέγεις. τὸ μὲν yap ἱππι- 
κὸν τὸ ἐκείνων οὕτω μάχεται, τὸ δὲ ὁπλιτικὸν τό γε τῶν 
Ἑλλήνων, ὡς ἐγὼ λέγω. 


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XQ. Πλήν γ᾽ ἴσως, ὦ Λάχης, τὸ Λακεδαιμονίων. Aaxe- 
δαιμονίους γάρ φασιν ἐν Ἰ]λαταιαῖς, ἐπειδὴ πρὸς τοῖς γερρο- 
φόροις ἐγένοντο, οὐκ ἐθέλειν μένοντας πρὸς αὐτοὺς μάχεσθαι, 
ἀλλὰ φεύγειν, ἐπειδὴ δ᾽ ἐλύθησαν αἱ τάξεις τῶν Περσῶν, ἀνα- 
στρεφομένους ὥσπερ ἱππέας μάχεσθαι καὶ οὕτω νικῆσαι τὴν 
ἐκεῖ μάχην. 

ΛΑ. ᾿Αληθῆ λέγεις. 

18. ΣΩ. Τοῦτο τοίνυν ἄρτι ἔλεγον, ὅτι ἐγὼ αἴτιος μὴ καλῶς 


> / “Ἁ > “ > / / ΄ 
σε ἀποκρίνασθαι, ὅτι οὐ καλῶς ἠρόμην. βουλόμενος γάρ σου 

7, \ ͵ \ + Aye a) s + \ ᾿ 
πυθέσθαι μὴ μόνον τοὺς ἐν τῷ ὁπλιτικῷ ἀνδρείους, ἀλλὰ καὶ 
τοὺς ἐν τῷ ἱππικῷ καὶ ἐν σύμπαντι τῷ πολεμικῷ εἴδει, καὶ 
μὴ μόνον τοὺς ἐν τῷ πολέμῳ, ἀλλὰ καὶ τοὺς ἐν τοῖς πρὸς τὴν 
θάλατταν κινδύνοις ἀνδρείους ὄντας, καὶ ὅσοι γε πρὸς νόσους 
καὶ ὅσοι πρὸς πενίας ἢ καὶ πρὸς τὰ πολιτικὰ ἀνδρεῖοί εἶσιν, 

A ἂν io \ / “ Ν ,ὔ » 2 οὖ >] x / 
καὶ ἔτι aU μὴ μόνον ὅσοι πρὸς λύπας ἀνδρεῖοί εἰσιν ἢ φόβους, 
ἀλλὰ καὶ πρὸς ἐπιθυμίας ἢ ἡδονὰς δεινοὶ μάχεσθαι, μένοντες 
ἢ ἀναστρέφοντες --- εἰσὶ γάρ πού τινες, ὦ Λάχης, καὶ ἐν τοῖς 
τοιούτοις ἀνδρεῖοι. 

ξΞ 9 , 

AA. Kai σφόδρα, ὦ Σώκρατες. 

a lal / 
+2. Οὐκοῦν ἀνδρεῖοι μὲν πάντες οὗτοί εἰσιν, ἀλλ᾽ οἱ μὲν 
r > 
ἐν ἡδοναῖς, οἱ δ᾽ ἐν λύπαις, οἱ δ᾽ ἐν ἐπιθυμίαις, οἱ δ᾽ ἐν φόβοις 

\ > / Ν e / >? 3 7 2 a > ca) 
τὴν ἀνδρείαν ἔκτηνται" οἱ δέ γ᾽ οἶμαι δειλίαν ἐν τοῖς αὐτοῖς 
τούτοις. 

ΛΑ. Πάνυ γε. 

x la) 

20. Ti ποτε ὃν ἑκάτερον τούτων, τοῦτο ἐπυνθανόμην. 
πάλιν οὖν πειρῶ εἰπεῖν ἀνδρείαν πρῶτον, τί ὃν ἐν πᾶσι 
τούτοις ταὐτόν ἐστιν" ἢ οὔπω καταμανθάνεις ὃ λέγω; 

ΛΑ. Οὐ πάνυ τι. 

19. ΣΩ. "AANV ὧδε λέγω, ὥσπερ ἂν εἰ τάχος ἠρώτων τί 
ποτ᾽ ἐστίν, ὃ καὶ ἐν τῷ τρέχειν τυγχάνει ὃν ἡμῖν καὶ ἐν τῷ 
/ Eee m rs "3 φᾷ / \ 3 BA 
κιθαρίζειν καὶ ἐν τῷ λέγειν Kal ἐν TO μανθάνειν Kai ἐν ἄλλοις 

ral \ / ee / ® \ / ΝΜ 
πολλοῖς, καὶ σχεδόν τι αὐτὸ κεκτήμεθα, οὗ καὶ πέρι ἄξιον 
λέγειν, ἢ ἐν ταῖς τῶν χειρῶν πράξεσιν ἢ σκελῶν ἢ στόματός 
τε καὶ φωνῆς ἢ διανοίας " ἢ οὐχ οὕτω καὶ σὺ λέγεις ; 


ΛΑΧΗΣ. 


ΛΑ. Πάνυ γε. 

YO. Εἰ τοίνυν τίς με ἔροιτο: ὦ Σώκρατες, τί λέγεις τοῦτο, 
4. Ss a ᾽ ἢ a 3 τ τ ἡδὴ > A Scere a. ie 
ὃ ἐν πᾶσιν ὀνομάζεις ταχυτῆτα εἶναι; εἴποιμ᾽ ἂν αὐτῷ, ὅτι 
τὴν ἐν ὀλίγῳ χρόνῳ πολλὰ διαπραττομένην δύναμιν ταχυτῆτα 
ἔγωγε καλῶ καὶ περὶ φωνὴν καὶ περὶ δρόμον καὶ περὶ τἄλλα 
πάντα. 

ΛΑ. Ὀρθῶς γε σὺ λέγων. 

ΣΏ. Πειρῶ δὴ καὶ σύ, ὦ Λάχης, τὴν ἀνδρείαν οὕτως εἰπεῖν, 
τίς οὖσα δύναμις ἡ αὐτὴ ἐν ἡδονῇ καὶ ἐν λύπῃ καὶ ἐν ἅπασιν 

Φ Ἁ / > \ 3 4 > / / 
ois νυνδὴ ἐλέγομεν αὐτὴν εἶναι, ἔπειτα ἀνδρεία κέκληται. 
AA. Δοκεῖ τοίνυν μοι καρτερία τις εἶναι τῆς ψυχῆς, εἰ τό 
\ / .;, 2 / \ an 3 a 
ye διὰ πάντων [περὶ ἀνδρείας πεφυκὸς δεῖ εἰπεῖν. 

XO. ᾿Αλλὰ μὴν δεῖ, εἴ γε τὸ ἐρωτώμενον ἀποκρινούμεθα 
ἡμῖν αὐτοῖς. τοῦτο τοίνυν ἔμοιγε φαίνεται, «ὅτι οὔ τι πᾶσά 
γε, ὡς ἐγώμαι, καρτερία ἀνδρεία σοι φαίνεται" τεκμαίρομαι δὲ 
ϑένδεο δὸ , 25 a “ κα if. κα 
ἐνθένδε - σχεδὸν γάρ τι οἶδα, ὦ Λάχης, ὅτι τῶν πάνυ καλῶν 
πραγμάτων ἡγεῖ σὺ ἀνδρείαν εἶναι. 

ΛΑ. Εὖ μὲν οὖν ἴσθι ὅτι τῶν καλλίστων. 

YO. Οὐκοῦν ἡ μὲν μετὰ φρονήσεως καρτερία καλὴ κἀγαθή; 

7) youn 

AA. Πάνυ γε. 

+O. Τί δ᾽ ἡ μετ᾽ ἀφροσύνης; οὐ τοὐναντίον ταύτῃ βλα- 
βερὰ καὶ κακοῦργος ; 

AA. Nai. 

+O. Καλὸν οὖν τι φήσεις σὺ εἶναι τὸ τοιοῦτον, ὃν κακοῦρ- 

/ 
yov τε καὶ βλαβερόν ; 

ΛΑ. Οὔκουν δίκαιόν γε, ὦ Σώκρατες. 

/ 
XQ. Οὐκ ἄρα τήν ye τοιαύτην καρτερίαν ἀνδρείαν ὁμολογή- 
φ > / > δ ΑΝ e %, 2 / / > 
σεις εἶναι, ἐπειδήπερ ov καλή ἐστιν, ἡ δὲ ἀνδρεία καλόν ἐστιν. 
ΛΑ. ᾿Αληθῆ λέγεις. 


=O. Ἡ φρόνιμος ἄρα καρτερία κατὰ τὸν σὸν λόγον ἀνδρεία 
ἂν εἴη. 
ΛΑ. 'Ἑοικεν. 


90. ΣΩ. Ἴδωμεν δή, ἡ εἰς τί φρόνιμος; ἢ ἡ εἰς ἅπαντα 
καὶ τὰ μεγάλα καὶ τὰ σμικρά; οἷον εἴ τις καρτερεῖ ἀναλί- 


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σκων ἀργύριον φρονίμως, εἰδὼς ὅτι ἀναλώσας πλέον ἐκτή- 
σεται, τοῦτον ἀνδρεῖον καλοῖς ἄν; 

ΛΑ. Ma A? οὐκ ἔγωγε. 

+O. ᾿Αλλ’ οἷον εἴ τις ἰατρὸς ὦν, περιπλευμονίᾳ τοῦ ὑέος 
ἐχομένου ἢ ἄλλου τινὸς καὶ δεομένου πιεῖν ἢ φαγεῖν δοῦναι, 
μὴ κάμπτοιτο ἀλλὰ καρτεροῖ ; 

ΛΑ. Οὐδ᾽ ὁπωστιοῦν οὐδ᾽ αὕτη. 

+O. ᾿Αλλ᾽ ἐν πολέμῳ καρτεροῦντα ἄνδρα καὶ ἐθέλοντα 
μάχεσθαι, φρονίμως λογιζόμενον, εἰδότα μὲν ὅτι βοηθήσου- 
σιν ἄλλοι αὐτῷ, πρὸς ἐλάττους δὲ καὶ φαυλοτέρους μαχεῖται 
ἢ μεθ᾽ ὧν αὐτός ἐστιν, ἔτι δὲ χωρία ἔχει κρείττω, τοῦτον τὸν 
μετὰ τῆς τοιαύτης φρονήσεως καὶ παρασκευῆς καρτεροῦντα 
ἀνδρειότερον ἂν φαίης ἢ τὸν ἐν τῷ ἐναντίῳ στρατοπέδῳ ἐθέ- 
λοντα ὑπομένειν τε καὶ καρτερεῖν; 

ΛΑ. Τὸν ἐν τῷ ἐναντίῳ, ἔμοιγε δοκεῖ, ὦ Σώκρατες. 

XQ. ᾿Αλλὰ μὴν ἀφρονεστέρα γε ἡ τούτου ἢ ἡ τοῦ ἑτέρου 
καρτερία. 

ΛΑ. ᾿Αληθῆ λέγεις. 

XQ. Καὶ τὸν μετ᾽ ἐπιστήμης ἄρα ἱππικῆς καρτεροῦντα ἐν 
ἱππομαχίᾳ ἧττον φήσεις ἀνδρεῖον εἷναι ἢ τὸν ἄνευ ἐπιστήμης. 

ΛΑ. "Epouye δοκεῖ. 

ΣΏ. Καὶ τὸν μετὰ σφενδονητικῆς ἢ τοξικῆς ἢ ἄλλης τινὸς 
τέχνης καρτεροῦντα. 

ΛΑ. Πάνυ γε. 

=O. Καὶ ὅσοι δὴ ἐθέλουσιν εἰς φρέαρ καταβαίνοντες καὶ 
κολυμβῶντες καρτερεῖν ἐν τούτῳ τῷ ἔργῳ, μὴ ὄντες δεινοί, ἢ ἔν 
τινι ἄλλῳ τοιούτῳ, ἀνδρειοτέρους φήσεις τῶν ταῦτα δεινῶν. 

ΛΑ. Τί γὰρ ἄν τις ἄλλο φαίῃ, ὦ Bei a ; 

ΣΩ. Οὐδέν, sheds οἴουτό γε οὕτως. 

ΛΑ. ᾿Αλλὰ μὴν οἶμαί γε. 

XO. Καὶ μήν που ἀφρονεστέρως γε, ὦ Λάχης, οἱ τοιοῦτοι 
κινδυνεύουσίν τε καὶ καρτεροῦσιν ἢ οἱ μετὰ τέχνης αὐτὸ 
πράττοντες. 


ΛΑ. @Paivovrat. 





ΛΑΧΗΣ. 


ΣΩ. Οὐκοῦν αἰσχρὰ Ἶ ἄφρων τόλμα τε καὶ καρτέρησις ἐν 
τῷ πρόσθεν ἐφάνη ἡμῖν οὗσα καὶ βλαβερά; 

ΛΑ. Πάνυ γε. ' 

ΣΏ. Ἡ δέ γε ἀνδρεία ὡμολογεῖτο καλόν τι εἶναι. 

ΛΑ. ‘Oporoyeito γάρ. 

LQ. Νῦν δ᾽ αὖ πάλιν φαμὲν ἐκεῖνο τὸ αἰσχρόν, τὴν ἄφρονα 
καρτέρησιν, ἀνδρείαν εἶναι. 

AA. ᾿Εοέκαμεν. 

LQ. Καλῶς οὖν σοι δοκοῦμεν λέγειν; 

ΛΑ. Μὰ τὸν Δία, ὦ Σώκρατες, ἐμοὶ μὲν οὔ. 

21. ΣΩ. Οὐκ ἄρα που κατὰ τὸν σὸν λόγον δωριστὶ ἡρμό- 
σμεθα ἐγώ τε καὶ σύ, ὦ Λάχης" τὰ γὰρ ἔργα οὐ συμφωνεῖ 
ἡμῖν τοῖς λόγοις. ἔργῳ μὲν γάρ, ὡς ἔοικε, φαίη ἄν τις ἡμᾶς 


45 


5 


Io 


> , , / > ¢ > 3 > BA > a ς an 
ἀνδρείας μετέχειν, λόγῳ δ᾽, ὡς ἐγῴώμαι, οὐκ ἄν, εἰ νῦν ἡμῶν 


> 4 / 
ἀκούσειε διαλεγομένων. 
ΛΑ. ᾿Αληθέστατα λέγεις. 
,- ὦ an nA - 
XQ. Τί οὖν; δοκεῖ καλὸν εἶναι οὕτως ἡμᾶς διακεῖσθαι ; 
> “ 
ΛΑ. Οὐδ᾽ ὁπωστιοῦν. 
΄ὔ 9S ae fal 
ΣΏ. Βούλει οὖν ᾧ λέγομεν πειθώμεθα τὸ γε τοσοῦτον ; 
\ a fa) 
AA. To ποῖον δὴ τοῦτο, καὶ tim τούτῳ; 
“4 “ / A al 
ΣΩ. Τῷ λόγῳ ὃς καρτερεῖν κελεύει. εἰ οὖν βούλει, Kal 
ἡμεῖς ἐπὶ τῇ ζητήσει ἐπιμείνωμέν τε καὶ καρτερήσωμεν, ἵνα 
n f 
Kal μὴ ἡμῶν αὐτὴ ἡ ἀνδρεία καταγελάσῃ, ὅτι οὐκ ἀνδρείως 
na \ 
αὐτὴν ζητοῦμεν, εἰ ἄρα πολλάκις αὐτὴ ἡ καρτέρησίς ἐστιν 
ἀνδρεία... 
3 a / \ / 
AA. Ἐγὼ μὲν ἑτοῖμος, ὦ Σώκρατες, μὴ Tpoadictacbar: 
/ 4 Ψ > \ nA F / ᾽ 7 / ‘ 
καί Tot ἀήθης γ᾽ εἰμὶ τῶν τοιούτων λόγων" ἀλλά τίς με Kal 
/ 3: \ \ 2 / \ e > A > 
φιλονικία εἴληφεν πρὸς τὰ εἰρημένα, καὶ ws ἀληθῶς aya- 
lal na \ rn lal 
VAKTO, εἰ οὑτωσὶ ἃ νοῶ μὴ οἷός T εἰμὶ εἰπεῖν. νοεῖν μὲν yap 
» lal ἥν ὦ / “ y” > td bed »᾽ 
ἔμοιγε δοκῷ περὶ ἀνδρείας 6 τι ἔστιν, οὐκ οἶδα δ᾽ ὅπη με ἄρτι 
διέφυγεν, ὥ ὥστε μὴ συλλαβεῖν TO λόγῳ αὐτὴν Kal εἰπεῖν ὅ τι 
ἔστιν. 
fa) , \ an 
XQ. Οὐκοῦν, ὦ φίλε, τὸν ἀγαθὸν κυνηγέτην μεταθεῖν χρὴ 
καὶ μὴ ἀνιέναι. 


Ξὰ 


20 


25 


30 


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ΙΟ 


15 


20 


25 


30 


TIAATQNOZ 


AA. Παντάπασι μὲν οὖν. 

OQ. Βούλει οὖν καὶ Νικίαν τόνδε παρακαλῶμεν ἐπὶ τὸ 
κυνηγέσιον, εἴ TL ἡμῶν εὐπορώτερός ἐστιν; 

ΛΑ. Βούλομαι" πῶς γὰρ οὔ; 

22. ΣΩ. Ἴθι δή, ὦ Νικία, ἀνδράσι φίλοις χειμαζομένοις 
» , \ » nA 7 " ” ΄ \ 
ἐν λόγῳ καὶ ἀποροῦσιν βοήθησον, εἴ τινα ἔχεις δύναμιν. τὰ 

\ \ \ ς / Ropes e 7 \ > > \ ed ς a 
μὲν yap δὴ ἡμέτερα ὁρᾷς ὡς ἄπορα" σὺ δ᾽ εἰπὼν 6 τι ἡγεῖ 
ἀνδρείαν εἶναι, ἡμᾶς τε τῆς ἀπορίας ἔκλυσαι καὶ αὐτὸς ἃ νοεῖς 
τῷ λόγῳ βεβαίωσαι. 

NI. Δοκεῖτε τοίνυν μοι πάλαι οὐ καλῶς, ὦ Σώκρατες, ὁρί- 

\ 3 ὃ / ἃ \ SN a no a / 

ζεσθαι τὴν ἀνδρείαν: ὃ yap ἐγὼ σοῦ ἤδη καλῶς λέγοντος 
ἀκήκοα, τούτῳ οὐ χρῆσθε. 

XO. Tote δή, ὦ Νικία; 

NI. Πολλάκις ἀκήκοά σου λέγοντος, ὅτι ταῦτα ἀγαθὸς 
“ ς a Ὁ ’ ἃ SS / a \ δ 
ἕκαστος ἡμῶν, ἅπερ σοφός, ἃ δὲ ἀμαθής, ταῦτα δὲ κακός. 

ΣΏ. ᾿Αληθῆ μέντοι νὴ Δία λέγεις, ὦ Νικία. 

3) γέις, 

ΝΙ. Οὐκοῦν εἴπερ ὁ ἀνδρεῖος ἀγαθός, δῆλον ὅτι σοφός ἐστιν. 

ΣΏ. Ἤκουσας, ὦ Λάχης; 

ΛΑ. ἜἜγωγε, καὶ οὐ σφόδρα γε μανθάνω ὃ λέγει. 

ΣΏ. ᾿Αλλ᾽ ἐγὼ δοκῶ μανθάνειν, καί μοι δοκεῖ ἁνὴρ σοφίαν 
τινὰ τὴν ἀνδρείαν λέγειν. 

ΛΑ. Ποίαν, ὦ Σώκρατες, σοφίαν; 

ΣΩ, Οὐκοῦν τόνδε τοῦτο ἐρωτᾷς; 

ΛΑ. "Eyore. 

XO. Ἴθι δή, αὐτῷ εἰπέ, ὦ Νικία, ποία σοφία ἀνδρεία ἂν 

¥ 


> 


εἴη κατὰ TOV σὸν λόγον. οὐ 
ΝΙ. Οὐδαμῶς. 
ΣΏ. Οὐδὲ μὴν ἡ κιθαριστική. 
NI. Οὐ δῆτα. 
ΣΏ. ᾿Αλλὰ τίς δὴ αὕτη ἢ τίνος ἐπιστήμη ; 


ἄρ που ἥ γε αὐλητική. 


ΛΑ. Πάνυ μὲν οὖν ὀρθῶς αὐτὸν ἐρωτᾷς, ὦ Σώκρατες, καὶ 
εἰπέτω γε τίνα φησὶν αὐτὴν εἶναι. 

ΝΙ. Ταύτην ἔγωγε, ὦ Λάχης, τὴν τῶν δεινῶν καὶ θαρρα- 
λέων ἐπιστήμην καὶ ἐν πολέμῳ καὶ ἐν τοῖς ἄλλοις ἅπασιν. 





7 
" 
q 
‘ 
a 
a 
j 
4 
’ 
4 
q 
a 
- 
: 


4 


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AAXH®. 


95 7, 
AA. Ὡς ἄτοπα λέγει, ὦ Σώκρατες. 
a 3 
ΣΏ. Πρὸς τί τοῦτ᾽ εἶπες βλέψας, ὦ Λάχης; 
/ / 

AA. Πρὸς 6 τε; χωρὶς δήπου σοφία ἐστὶν ἀνδρείας. 

> / 

LQ. Οὔκουν φησί γε Νικίας. 

a U “- 

ΛΑ. Οὐ μέντοι μὰ Δία" ταῦτά τοι καὶ ληρεῖ. 

ZO. Οὐκοῦν διδάσκωμεν αὐτόν, ἀλλὰ μὴ λοιδορῶμεν. 

Qn 9 / cr 

NI. Οὔκ, ἀλλά μοι δοκεῖ, ὦ Σώκρατες, Λάχης ἐπιθυμεῖν 
κἀμὲ φανῆναι μηδὲν λέγοντα, ὅτι καὶ αὐτὸς. ἄρτι τοιοῦτος 
ἐφάνη. 

23. ΛΑ. Πάνυ μὲν οὖν, ὦ Νικία, καὶ πειράσομαί γε ἀπο- 
φῆναι. οὐδὲν γὰρ λέγεις " ἐπεὶ αὐτίκα ἐν ταῖς νόσοις οὐχ οἱ 
ἰατροὶ τὰ δεινὰ ἐπίστανται; ἢ οἱ ἀνδρεῖοι δοκοῦσί σοι ἐπί- 
στασθαι; ἢ τοὺς ἰατροὺς σὺ ἀνδρείους καλεῖς ; 

NI. Οὐδ᾽ ὁπωστιοῦν. 

ΛΑ. Οὐδέ γε τοὺς γεωργοὺς οἶμαι. καίτοι τά γε ἐν τῇ 

/ \ Ἂν / > / \ eee 
ewpyia δεινὰ οὗτοι δήπου ἐπίστανται, καὶ οἱ ἄλλοι δημιουρ- 
Ὁ ai hea ) 
yol ἅπαντες Ta ἐν ταῖς αὑτῶν τέχναις δεινά Te καὶ θαρραλέα 
ἴσασιν" ἀλλ᾽ οὐδέν τι μᾶλλον οὗτοι ἀνδρεῖοί εἰσιν. 
val a 

XQ. Ti δοκεῖ Λάχης λέγειν, ὦ Νικία; ἔοικεν μέντοι λέ- 
ELV τι. 

, 

NI. Καὶ γὰρ λέγει γέ τι, οὐ μέντοι ἀληθές γε. 

ΣΩ. Πῶς δή; 

NI. Ὅτι οἴεται τοὺς ἰατροὺς πλέον τι εἰδέναι περὶ τοὺς 

, Ao Ne le \ Biel ΝᾺ el \ Ἂ ἐκ 
κάμνοντας ἢ τὸ ὑγιεινὸν [εἰπεῖν οἷόν) τε καὶ νοσῶδες. οἱ δὲ 
δήπου τοσοῦτον μόνον ἴσασιν" εἰ δὲ δεινόν τῳ τοῦτό ἐστιν τὸ 
ς / lal x \ / ς al \ / 3 A / 
ὑγιαίνειν μᾶλλον ἢ TO κάμνειν, ἡγεῖ od τουτί, ὦ Λάχης, 
τοὺς ἰατροὺς ἐπίστασθαι; ἢ οὐ πολλοῖς οἴει ἐκ τῆς 
νόσου ἄμεινον εἶναι μὴ ἀναστῆναι ἢ ἀναστῆναι; τοῦτο γὰρ 

> / \ -“ \ ΝΜ 5 an \ > “Ὁ Qn 
εἰπέ" σὺ πᾶσι φῃς ἄμεινον εἶναι ζῆν καὶ ov πολλοῖς κρεῖττον 
τεθνάναι; 
an / 

AA. Οἶμαι ἔγωγε τοῦτό γε. 

ΝΙ. Οἷς οὖν τεθνάναι λυσιτελεῖ, ταὐτὰ οἴει δεινὰ εἶναι καὶ 
οἷς ζῆν; 

ΔΑ, Οὐκ ἔγωγε. 


47 


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5 


20 


25 


30 


48 


Io 


+5 


20 


25 


30 


‘TIAATQNOZ 


n a n 7 
NI. ᾿Αλλὰ τοῦτο δὴ σὺ δίδως τοῖς ἰατροῖς γιγνώσκειν ἢ 
“ \ a ral nr \ an 

ἄλλῳ τινὶ δημιουργῷ πλὴν τῷ τῶν δεινῶν Kal μὴ δεινῶν ἐπι- 
στήμονι, ὃν ἐγὼ ἀνδρεῖον καλῶ; 

XQ. Κατανοεῖς, ὦ Λάχης, ὅ τι λέγει; 

Μ ο a 

AA. Ἔγωγε, ὅτι ye τοὺς μάντεις καλεῖ τοὺς ἀνδρείους " Tis 

\ \ A y [τὰ A a x / , 
yap δὴ ἄλλος εἴσεται ὅτῳ ἄμεινον ζῆν ἢν τεθνάναι; καίτοι 
σύ, ὦ Νικία, πότερον ὁμολογεῖς μάντις εἶναι ἢ οὔτε μάντις 
οὔτε ἀνδρεῖος ; 

NI. Tiéidé; μάντει αὖ οἴει προσήκει τὰ δεινὰ γυγνώσκειν 
καὶ τὰ θαρραλέα; 

Μ» / \ 4 

AA. ᾿γωγε: τίνι yap ἄλλῳ; 

24. NI. ‘Qu ἐγὼ λέγω πολὺ μᾶλλον, ὦ βέλτιστε" ἐπεὶ 
μάντιν γε τὰ σημεῖα μόνον δεῖ γιγνώσκειν τῶν ἐσομένων, εἴτε 

\ 

τῳ θάνατος εἴτε νόσος εἴτε ἀποβολὴ χρημάτων ἔσται, εἴτε 


, » & Ἂ 7 Xx A 4 \ > / vd / 
νίκη εἴτε ἧττα ἢ πολέμου ἢ καὶ ἄλλης τινὸς ἀγωνίας" ὅ τι δέ. 


bY / Ἃ a x \ -“- / “ ΄ὔ 
τῳ ΜΈ ΡΟν τούτων ἢ παθεῖν ἢ μὴ παθεέϊν, τί μᾶλλον μάντει 
προσήκει mre ἢ ἄλλῳ ὁτῳοῦν; 
ΑΛ. ᾿Αλλ᾽ ἐγὼ τούτου οὐ μανθάνφ; ὦ ὦ Σώκρατες, ὅ ὅ τι βού- 
λεται λέγειν " οὔτε γὰρ μάντιν οὔτε ἰατρὸν οὔτε ἄλλον οὐδένα 
a cf / \ > lal >? \ > , / δ ὧδ 
δηλοῖ ὅντινα λέγει τὸν ἀνδρεῖον, εἰ μὴ εἰ θεόν τινα λέγει αὐτὸν 
3 > \ \ 9 / / > > , 7 
εἶναι. ἐμοὶ μὲν οὖν φαίνεται Νικίας οὐκ. ἐθέλειν γενναίως 
a ο \ 
ὁμολογεῖν OTL οὐδὲν λέγει, ἀλλὰ στρέφεται ἄνω Kal κάτω ἐπι- 
\ n / 3 n 
κρυπτόμενος τὴν αὑτοῦ ἀπορίαν: καίτοι Kav ἡμεῖς οἷοί τε 
3 LA > , \ \ “ ij ah ae , 
ἦμεν ἄρτι ἐγώ τε Kal σὺ τοιαῦτα στρέφεσθαι, εἰ ἐβουλόμεθα 
μὴ δοκεῖν ἐναντία ἡμῖν αὐτοῖς λέγειν. εἰ μὲν οὖν ἐν δικαστη- 
lal € / i n lal 
pio ἡμῖν οἱ λόγοι ἧσαν, εἶχεν ἄν τινα λόγον ταῦτα ποιεῖν" 
a es / an ral , \ 
νῦν δὲ τί ἄν τις ἐν συνουσίᾳ τοιᾷδε μάτην κενοῖς λόγοις αὐτὸς 
αὑτὸν κοσμοῖ; 
» “ 5 > Ca \ 
XO. Οὐδὲν οὐδ᾽ ἐμοὶ δοκεῖ, ὦ Λάχης: ἀλλ᾽ ὁρῶμεν μὴ 
, “ / 
Νικίας οἴεταί τι λέγειν Kal ov λόγου ἕνεκα ταῦτα λέγει. 


> n 3 / / ΄ lal \ 5.3. 
᾿αὐτοῦ οὖν σαφέστερον πυθώμεθα τί ποτε νοεῖ" καὶ ἐάν τι 


/ / / > \ / , 
φαίνηται λέγων, συγχωρησόμεθα, εἰ δὲ μή, διδάξομεν. 

ΛΑ. Σὺ τοίνυν, ὦ Σώκρατες, εἰ βούλει πυνθάνεσθαι, πυν- 
θάνου : ἐγὼ δ᾽ ἴσως ἱκανῶς πέπυσμαι. 


=. 





ΛΑΧΗΣ. 


΄ὔ \ \ 

tO. "AAV οὐδέν pe κωλύει" κοινὴ γὰρ ἔσται ἡ πύστις 
ὑπὲρ ἐμοῦ τε καὶ σοῦ. 

ΛΑ. Πάνυ μὲν οὗν. 

΄ ς / Ὁ lal 
25. +O. Λέγε δή μοι, ὦ Νικία, μᾶλλον δ᾽ ἡμῖν" κοινούμεθα 
/ \ / \ 
yap ἐγώ te καὶ Λάχης τὸν λόγον: τὴν ἀνδρείαν ἐπιστήμην 
φὴς δεινῶν τε καὶ θαρραλέων εἶναι ; 
NI. "Eyovye. 
nr \ lal 
+O. Τοῦτο δὲ od παντὸς δὴ εἶναι ἀνδρὸς γνῶναι, ὁπότε ye 
\ , a 
μήτε ἰατρὸς μήτε μάντις αὐτὸ γνώσεται μηδὲ ἀνδρεῖος ἔσται, ἐὰν 
/ \ 

μὴ αὐτὴν ταύτην THY ἐπιστήμην προσλάβῃ" οὐχ οὕτως ἔλεγες ; 

NI. Οὕτω μὲν οὖν. 

\ an n 

QO. Κατὰ τὴν παροιμίαν dpa τῷ ὄντι οὐκ ἂν πᾶσα ὗς 
γνοίη οὐδ᾽ ἂν ἀνδρεία γένοιτο. 

ΝΙ. Οὔ μοι δοκεῖ. 

a 5 “ ® 

ΣΏ. Δῆλον δή, ὦ Νικία, ὅτι οὐδὲ τὴν Κρομμυωνίαν ὗν 
πιστεύεις σύ γε ἀνδῥείαν γεγονέναι. τοῦτο δὲ λέγω οὐ παί- 

> p Jaret J An 3 a rn / \ / 
ζων, ἀλλ᾽ ἀναγκαῖον οἶμαι τῷ ταῦτα λέγοντι μηδενὸς θηρίου 
> / > / x lad / [4 Ν 
ἀποδέχεσθαι ἀνδρείαν, ἢ συγχωρεῖν θηρίον τι οὕτω σοφὸν 
ἂν Ὁ ἃ 2 ΄ 3 , "7 Ν \ \ Φ 
εἶναι, ὥστε ἃ ὀλίγοι ἀνθρώπων ἴσασι διὰ τὸ χαλεπὰ εἶναι 

an an x 4 BY / ΄ »Ὰ 7 
γνῶναι, ταῦτα λέοντα ἢ πάρδαλιν ἤ τινα κάπρον φάναι εἰδέ- 

> BD , ς ΥΞ ᾽, \ EO "3 \ a \ 
vat’ ἀλλ ἀναγκὴ ομοίως λέοντα Kal ἔλαφον καὶ ταῦρον καὶ 

6 \ > ὃ / / / \ θέ ᾽ 
πίθηκον πρὸς ἀνὸρείαν φάναι πεφυκέναι τὸν τιθέμενον ἀν- 
δρείαν τοῦθ᾽ ὅπερ σὺ τίθεσαι. 

/ 

AA. Νὴ τοὺς θεούς, καὶ εὖ γε λέγεις, ὦ Σώκρατες. καὶ 
ae: ς 5 a A > / 9S / , , 
ἡμῖν ws ἀληθῶς τοῦτο ἀπόκριναι, ὦ Νικία, πότερον codo- 

\ a fa) ς ἴον 
τερα φὴς ἡμῶν ταῦτα εἶναι τὰ θηρία, ἃ πάντες ὁμολογοῦμεν 
> lal 3 x a > / Ὁ Ν 3 a 
ἀνδρεῖα εἶναι, ἢ πᾶσιν ἐναντιούμενος τολμᾷς μηδὲ ἀνδρεῖα 

> lal 
αὐτὰ καλεῖν; 
val a 4 

NI. Οὐ γάρ τι, ὦ Λάχης, ἔγωγε ἀνδρεῖα καλῷ οὔτε θηρία 
οὔτε ἄλλο οὐδὲν τὸ τὰ δεινὰ ὑπὸ ἀγνοίας μὴ φοβούμεναν, ἀλλ᾽ 
LA \ n Ἃ \ \ / 7, ” > val 
ἄφοβον καὶ wopov: ἢ Kal Ta παιδία πάντα οἴει με ἀνδρεῖα 
καλεῖν, ἃ δι’ ἄγνοιαν οὐδὲν δέδοικεν; ἀλλ᾽ οἶμαι τὸ ἄφοβον 

\ \ > ὃ a > > / 2 > \ \ > ὃ / Ν \ 
καὶ TO ἀνδρεῖον ov ταὐτόν ἐστιν. ἐγὼ δὲ ἀνδρείας μὲν Kal 

/ lal 
προμηθίας πάνυ τισὶν ὀλίγοις οἶμαι μετεῖναι, θρασύτητος δὲ 


49 


10 


5 


20 


25 


30 


50 


Io 


‘5 


20 


25 


30 


ΠΛΑΤΏΝΟΣ 


καὶ τόλμης καὶ τοῦ ἀφόβου μετὰ ἀπρομηθίας πάνυ πολλοῖς 
καὶ ἀνδρῶν καὶ γυναικῶν καὶ παίδων καὶ θηρίων. ταῦτ᾽ οὖν 
ἃ σὺ καλεῖς ἀνδρεῖα καὶ οἱ πολλοί, ἐγὼ θρασέα καλῶ, ἀνδρεῖα 
δὲ τὰ φρόνιμα περὶ ὧν λέγω. 

26. ΛΑ. Θέασαι, ὦ Σώκρατες, ὡς εὖ ὅδε ἑαυτὸν δή, ὡς οἴε- 
Tal, κοσμεῖ τῷ λόγῳ" ods δὲ πάντες ὁμολογοῦσιν ἀνδρείους 
εἶναι, τούτους ἀποστερεῖν ἐπιχειρεῖ ταύτης τῆς τιμῆς. 

NI. Οὔκουν ἔγωγε, ὦ Λάχης, ἀλλὰ θάρρει" φημὶ γάρ σε 
εἶναι σοφόν, καὶ Λάμαχόν γε, εἴπερ ἐστὲ ἀνδρεῖοι, καὶ ἄλλους 
γε συχνοὺς ᾿Αθηναίων. 

ΛΑ. Οὐδὲν ἐρῶ πρὸς ταῦτα, ἔχων εἰπεῖν, ἵνα μή με φῇς ὡς 
ἀληθῶς Αἰξωνέα εἶναι. 

ΣΏ. Μηδέ γε εἴπης, ὦ Λάχης " καὶ γάρ μοι δοκεῖς τοῦδε μὴ 
ἠσθῆσθαι ὅτι ταύτην τὴν σοφίαν παρὰ Δάμωνος τοῦ ἡμετέρου 
ἑταίρου παρείληφεν, ὁ δὲ Δάμων τῷ ἸΠροδίκῳ πολλὰ πλησιά- 
ζει, ὃς δὴ δοκεῖ τῶν σοφιστῶν κάλλιστα τὰ τοιαῦτα ὀνόματα 
διαιρεῖν. 

ΛΑ. Καὶ γὰρ πρέπει, ὦ Σώκρατες, σοφιστῇ τὰ τοιαῦτα μᾶλ- 
λον κομψεύεσθαι ἢ ἀνδρὶ ὃν ἡ πόλις ἀξιοῖ αὑτῆς προεστάναι. 

XO. Πρέπει μέντοι, ὦ μακάριε, τῶν μεγίστων προστατοῦντι 
μεγίστης φρονήσεως μετέχειν " δοκεῖ δέ μοι Νικίας ἄξιος εἶναι 
ἐπισκέψεως, ὅποι ποτὲ βλέπων τοὔνομα τοῦτο τίθησι τὴν 
ἀνδρείαν. 

AA. Αὐτὸς τοίνυν σκόπει, ὦ Σώκρατες. 

ΣΏ. Τοῦτο μέλλω ποιεῖν, ὦ ἄριστε" μὴ μέντοι οἴου με 
ἀφήσειν σε τῆς κοινωνίας τοῦ λόγου, ἀλλὰ πρόσεχε τὸν νοῦν 
καὶ συσκόπει τὰ λεγόμενα. 

ΑΛ. Ταῦτα δὴ ἔστω, εἰ δοκεῖ χρῆναι. 

27. ΣΩ. ᾿Αλλὰ δοκεῖ. σὺ δέ, Νικία, λέγε ἡμῖν πάλιν ἐξ 
ἀρχῆς " οἶσθ᾽ ὅτι τὴν ἀνδρείαν Kat ἀρχὰς τοῦ λόγου ἐσκοποῦ- 
μεν ὡς μέρος ἀρετῆς σκοποῦντες ; 

NI. Πάνυ γε. 

LQ. Οὐκοῦν καὶ σὺ τοῦτο ἀπεκρίνω ὡς μόριον, ὄντων δὴ 
καὶ ἄλλων μερῶν, ἃ σύμπαντα ἀρετὴ κέκληται ; 


ΛΑΧΗΣ. 


“ \ , 

NI. Πῶς γὰρ οὔ; 

XO. ἾΑρ᾽ οὖν ἅπερ ἐγὼ καὶ σὺ ταῦτα λέγεις ; ἐγὼ δὲ καλῶ 

Ν ’ / 4 \ 4 Xe: ae 
πρὸς ἀνδρείᾳ σωφροσύνην καὶ δικαιοσύνην καὶ ἄλλ᾽ ἄττα τοι- 

lal 7 
QUTa. οὐ καὶ σύ; 

ΝΙ. Πᾶνυ μὲν οὖν. 

XO. Ἔχε δή ταῦτα μὲν γὰρ ὁμολογοῦμεν, περὶ δὲ τῶν δει- 
νῶν καὶ θαρραλέων σκεψώμεθα, ὅπως μὴ σὺ μὲν ἄλλ᾽ ἄττα 
πα νας ς al \ BA “ \ 5 e a ς ΄ 7 7 
ἡγῇ, ἡμεῖς δὲ ἄλλα. ἅ μὲν οὖν ἡμεῖς ἡγούμεθα, φράσομέν 
σοι" σὺ δὲ ἂν μὴ ὁμολογῇς, διδάξεις. ἡγούμεθα δ᾽ ἡμεῖς δεινὰ 

\ > ἃ \ δέ / θ / δὲ ἃ \ δέ / 
μὲν εἶναι ἃ καὶ δέος παρέχει, θαρραλέα δὲ ἃ μὴ δέος παρέχει" 
δέος δὲ παρέχειν οὐ τὰ γεγονότα οὐδὲ τὰ παρόντα τῶν κακῶν, 
ἀλλὰ τὰ προσδοκώμενα" δέος γὰρ εἶναι προσδοκίαν μέλλοντος 
κακοῦ" ἢ οὐχ οὕτω καὶ σύ, ὦ Λάχης ; 

> , 

AA. Πάνυ ye σφόδρα, ὦ Σώκρατες. 

XO. Τὰ μὲν ἡμέτερα τοίνυν, ὦ Νικία, ἀκούεις, ὅτι δεινὰ 
μὲν τὰ μέλλοντα κακά φαμεν εἶναι, θαρραλέα δὲ τὰ μὴ κακὰ 

Xx 
ἢ ἀγαθὰ μέλλοντα: σὺ δὲ ταύτη ἢ ἄλλῃ περὶ τούτων λέγεις ; 
NI. Ταύτῃ ἔγωγε. 
\ 

LQ. Τούτων.δέ ye τὴν ἐπιστήμην ἀνδρείαν προσαγορεύεις ; 

ΝΙ. Κομιδῇ γε. 

28. ΣΩ. "Ἔτι δὴ τὸ τρίτον σκεψώμεθα εἰ συνδοκεῖ σοί τε 
καὶ ἡμῖν. 

NI. Τὸ ποῖον δὴ τοῦτο; 

᾽ \ \ , val \ \ > / \ “A \ 

TQ. ᾿Εγὼ δὴ φράσω. δοκεῖ yap δὴ ἐμοί τε καὶ τῷδε, περὶ 
“ > \ > / > A \ 53 \ / > / 
ὅσων ἐστὶν ἐπιστήμη, οὐκ ἄλλη μὲν εἶναι περὶ γεγονότος, εἰδέ. 

“ / A \ \ ,ὔ “ 7 
vat ὅπῃ γέγονεν, ἄλλη δὲ περὶ γιγνομένων, ὅπῃ γίγνεται, ἄλλη 
δὲ ὅπῃ ἂν κάλλιστα γένοιτο [καὶ γενήσεται] τὸ μήπω γεγονός, 
3 LOK: πον Ὁ Φ \ Nee \ 2 “ \ , 
ἄλλ AUTH. οἷον περὶ TO ὑγίεινὸν εἰς ἅπαντας TOUS χρόνους 
οὐκ ἄλλη τις ἢ ἡ C 7, μία οὖσα, ἐφορᾷ καὶ γιγνόμενα καὶ 

ῃ τις ἢ ἡ" ἰατρική, μία οὖσα, ἐφορᾷ καὶ γιγνόμενα καὶ 
γεγονότα καὶ γενησόμενα [ὅπῃ γενήσεται} Kal περὶ τὰ ἐκ τῆς 
γῆς αὖ φυόμενα ἡ γεωργία ὡσαύτως ἔχει" καὶ δήπου τὰ περὶ 


\ , > \ ox / “ ς , f 
TOV πόλεμον αὐτοὶ ἂν μαρτυρήσαιτε OTL N στρατηγία καλλιστα. 


προμηθεῖται τά τε ἄλλα καὶ περὶ τὸ μέλλον ἔσεσθαι, οὐδὲ τῇ 
μαντικῇ οἴεται δεῖν ὑπηρετεῖν ἀλλὰ ἄρχειν, ὡς εἰδυῖα κάλλιον 


51 


ΤΆ 


20 


25 


30 


52 


Io 


15 


20 


25 


30 


TAATQNOZ 


Ta περὶ τὸν πόλεμον Kal γιγνόμενα καὶ γενησόμενα" Kal 
νόμος οὕτω τάττει, μὴ τὸν μάντιν τοῦ στρατηγοῦ ἄρχειν, ἀλλ 
τὸν στρατηγὸν τοῦ μάντεως. φήσομεν ταῦτα, ὦ Λάχης ; 
ΛΑ. Φήσομεν. 
ΣΩ. Τέδέ; σὺ ἡμῖν, ὦ Νικία, σύμφῃς περὶ τῶν αὐτῶν τὴν 
αὐτὴν ἐπιστήμην καὶ ἐσομένων καὶ γιγνομένων καὶ γεγονότων. 


ς 
ο 
\ 

a 


ἐπαΐειν; 

NI. ἔγωγε: δοκεῖ γάρ μοι οὕτως, ὦ Σώκρατες. 

LQ. Οὐκοῦν, ὦ ἄριστε, καὶ ἡ ἀνδρεία τῶν δεινῶν ἐπιστήμη 
ἐστὶν καὶ θαρραλέων, ὡς φής ἦ γάρ; 

NI. Ναί : 

TQ. Ta δὲ δεινὰ ὡμολόγηται καὶ τὰ θαρραλέα τὰ μὲν μέλ- 
λοντα ἀγαθά, τὰ δὲ μέλλοντα κακὰ εἶναι. 

NI. Πάνυ γε. 

ΣΩ. Ἡ δέ γ᾽ αὐτὴ ἐπιστήμη τῶν αὐτῶν καὶ μελλόντων καὶ 
πάντως ἐχόντων εἶναι. 

NI. Ἔστι ταῦτα. 

ΣΏΩ. Οὐ μόνον ἄρα τῶν δεινῶν καὶ θαρραλέων ἡ ἀνδρεία 
ἐπιστήμη ἐστίν" οὐ γὰρ μελλόντων μόνον πέρι. τῶν ἀγαθῶν τε 
καὶ κακῶν ἐπαΐει, ἀλλὰ καὶ γιγνομένων καὶ γεγονότων [καὶ 
πάντως ἐχόντων], ὥσπερ αἱ ἄλλαι ἐπιστῆμαι. 

NI. "Ἑωοικέν γε. 

29. ΣΩ. Μέρος ἄρα ἀνδρείας ἡμῖν, ὦ Νικία, ἀπεκρίνω σχε- 
δόν τι τρίτον" καίτοι ἡμεῖς ἠρωτῶμεν ὅλην ἀνδρείαν ὅ τι εἴη. 
καὶ νῦν δή, ὡς ἔοικεν, κατὰ τὸν σὸν λόγον οὐ μόνον δεινῶν τε 
καὶ θαρραλέων ἐπιστήμη ἡ ἀνδρεία ἐστίν, ἀλλὰ σχεδὸν τι ἡ 
περὶ πάντων ἀγαθῶν τε καὶ κακῶν καὶ πάντως ἐχόντων, ὡς νῦν 
αὖ ὁ σὸς λόγος, ἀνδρεί᾽ ἂν εἴη. οὕτως αὖ μετατίθεσθαι ἢ πῶς 
λέγεις, ὦ Νικία; 

NI. “Epouye δοκεῖ, ὦ Σώκρατες. 

ΣΩ. Δοκεῖ οὖν σοι, ὦ δαιμόνιε, ἀπολείπειν ἄν τι O τοιοῦτος 
ἀρετῆς, εἴπερ εἰδείη τά τε ἀγαθὰ πάντα καὶ παντάπασιν ὡς 
γίγνεται καὶ γενήσεται καὶ γέγονε, καὶ τὰ κακὰ ὡσαύτως ; καὶ 
τοῦτον οἴει ἂν σὺ ἐνδεᾶ εἶναι σωφροσύνης ἢ δικαιοσύνης τε καὶ 


ΛΑΧΗΣ. 53 


ὁσιότητος, ᾧ γε μόνῳ προσήκει καὶ περὶ θεοὺς καὶ περὶ ἀνθρώ- 
πους ἐξευλαβεῖσθαί τε τὰ δεινὰ [καὶ τὰ μή] καὶ τἀγαθὰ πορί. 
ζεσθαι, ἐπισταμένῳ ὀρθῶς προσομιλεῖν; 

NI. Λέγειν τὶ ὦ Σώκρατές μοι δοκεῖς. 

XQ. Οὐκ ἄρα, ὦ Νικία, μόριον ἀρετῆς ἂν εἴη τὸ νῦν σοι ς 
λεγόμενον, ἀλλὰ σύμπασα ἀρετή. 

NI. Εοικεν. 

YQ. Καὶ μὴν ἔφαμέν γε τὴν ἀνδρείαν μόριον εἶναι ἕν τῶν 
τῆς ἀρετῆς. 

NI. “Edapev yap. ie 

ΣΏ. To δέ ye viv λεγόμενον οὐ φαίνεται. 

NI. Οὐκ ἔοικεν. 

LQ. Οὐκ ἄρα ηὑρήκαμεν, ὦ Νικία, ἀνδρεία 6 τι ἐστίν. 

NI. Οὐ φαινόμεθα. 

ΛΑ. Καὶ μὴν ἔγωγε, ὦ φίλε Νικία, ᾧμην σε εὑρήσειν, ἐπειδὴ τς 
ἐμοῦ κατεφρόνησας Σωκράτει ἀποκριναμένου " πάνυ δὴ μεγάλην 
ἐλπίδα εἶχον, ὡς τῇ παρὰ τοῦ Δάμωνος σοφίᾳ αὐτὴν ἀνευρήσεις 

xX I 7 ρ μ t ” ρη ἮΝ 
/ nr 5 
80. ΝΙ. Εὖ γε, ὦ Λάχης, ὅτι οὐδὲν οἴει σὺ ἔτι πρᾶγμα εἶναι, 
“ > Ἁ ΝΥ 2 4 » / / > \ >’ , > > > \ 
ὅτι αὐτὸς ἄρτι ἐφάνης ἀνδρείας πέρι οὐδὲν εἰδώς, ἀλλ᾽ εἰ καὶ 
ἐγὼ ἕτερος τοιοῦτος ἀναφανήσομαι, πρὸς τοῦτο βλέπεις, καὶ 20 
»Q\ 4 / e 4 \ ἊΨ. “ὦ “ \ > Id e 7 
οὐδὲν ἔτι διοίσει, ὡς ἔοικε, σοὶ μετ᾽ ἐμοῦ μηδὲν εἰδέναι ὧν προσή- 
κει ἐπιστήμην ἔχειν ἀνδρὶ οἰομένῳ τὶ εἶναι. σὺ μὲν οὖν μοι 
al e > n > Ul > n > 4 +Q\ Ἁ 
δοκεῖς ὡς ἀληθῶς ἀνθρώπειον πρᾶγμα ἐργάζεσθαι, οὐδὲν πρὸς 
αὑτὸν βλέπειν ἀλλὰ πρὸς τοὺς ἄλλους - ἐγὼ. δ᾽ οἶμαι ἐμοὶ περὶ 
ὧν ἐλέγομεν νῦν τε ἐπιεικῶς εἰρῆσθαι, καὶ εἴ τι αὐτῶν μὴ ἱκα- 25 
vas εἴρηται, ὕστερον ἐπανορθώσεσθαι καὶ μετὰ Δάμωνος, οὗ σύ 
Μ “Ὁ \ “ 3Q9 9 \ 4 ᾿ 4 \ 
που οἴει καταγελᾶν, Kal ταῦτα οὐδ᾽ ἰδὼν πώποτε TOV Δάμωνα, Kal 
μετ᾽ ἄλλων : καὶ ἐπειδὰν βεβαιώσωμαι αὐτά, διδάξω καὶ σέ, καὶ 
οὐ φθονήσω" δοκεῖς yap μοι καὶ μάλα σφόδρα δεῖσθαι μαθεῖν. 

AA. Σοφὸς γάρ τοι σὺ εἶ, ὦ Νικία. ἀλλ᾽ ὅμως ἐγὼ Λυσι- 30 
μάχῳ τῷδε καὶ Μελησίᾳ συμβουλεύω, σὲ μὲν καὶ ἐμὲ περὶ τῆς 
παιδείας τῶν νεανίσκων χαίρειν ἐᾶν, Σωκράτη δὲ τουτονί, ὅπερ 
> > n 4 \ > / > \ ys τ. e / 9S e 
ἐξ ἀρχῆς ἔλεγον, μὴ ἀφιέναι - εἰ δὲ καὶ ἐμοὶ ἐν ἡλικίᾳ ἦσαν οἱ 
παῖδες, ταὐτὰ ἂν ταῦτ᾽ ἐποίουν. 


54 


ΠΛΑΤΏΝΟΣ ΛΑΧΗΣ. 


NI. Ταῦτα μὲν κἀγὼ συγχωρῶ, ἐάνπερ ἐθέλῃ Σωκράτης τῶν 

΄ ᾽ A , ” A > \ Δ roe 
μειρακίων ἐπιμελεῖσθαι, μηδένα ἄλλον. ζητεῖν " ἐπεὶ κἂν ἐγὼ 
τὸν Νικήρατον τούτῳ ἥδιστα ἐπιτρέποιμι, εἰ ἐθέλοι οὗτος. ἀλλὰ 
γὰρ ἄλλους μοι ἑκάστοτε συνίστησιν, ὅταν TL αὐτῷ περὶ τούτου 


5 μνησθῶ, αὐτὸς δὲ οὐκ ἐθέλει. ἀλλ᾽ ὅρα, ὦ Λυσίμαχε, εἴ τι cod 


10 


15 


20 


25 


30 


ἂν μᾶλλον ὑπακούοι Σωκράτης. 

AT. Δίκαιόν γέ τοι, ὦ Νικία, ἐπεὶ καὶ ἐγὼ τούτῳ πολλὰ 
ἂν ἐθελήσαιμι ποιεῖν, ἃ οὐκ ἂν ἄλλοις πάνυ πολλοῖς ἐθέλοιμι. 
πῶς οὖν φής, ὦ Σώκρατες; ὑπακούσει τι καὶ συμπροθυμήσει 
ὡς βελτίστοις γενέσθαι τοῖς μειρακίοις ; 

31. ΣΩ. Καὶ γὰρ ἂν δεινὸν εἴη, ὦ Λυσίμαχε, τοῦτό γε, μὴ ἐθέ. 
ew τῳ συμπροθυμεῖσθαι ὡς βέλτίστῳ γενέσθαι. εἰ μὲν οὖν ἐν 
a , - ΕΣ 3 \ \ 5 7 ] , , \ \ > , 
τοῖς διαλόγοις τοῖς ἄρτι ἐγὼ μὲν ἐφάνην εἰδώς, τώδε δὲ μὴ εἰδότε, 
δίκαιον ἂν ἣν ἐμὲ μάλιστα ἐπὶ τοῦτο τὸ ἔργον παρακαλεῖν" νῦν δ᾽ 

ς if \ ΄ ᾽ > ν΄. τ , : 4 ” ee 
— ὁμοίως yap πάντες ἐν ἀπορίᾳ ἐγενόμεθα " τί οὖν ἄν τις ἡμῶν 

/ a 2 \ \ S \ > “ a > / > > 
τίνα προαιροῖτο; ἐμοὶ μὲν οὖν δὴ αὐτῷ δοκεῖ οὐδένα" ἀλλ 
ἐπειδὴ ταῦτα οὕτως ἔχει, σκέψασθε ἄν τι δόξω συμβουλεύειν 
Con ΕΙΣ ΄ - > » 29 \ \ ye 
ὑμῖν. ἐγὼ yap φημι χρῆναι, ὦ ἄνδρες --- οὐδεὶς yap ἔκφορος 
λόγου ---- κοινῇ πάντας ἡμᾶς ζητεῖν μάλιστα μὲν ἡμῖν αὐτοῖς 
διδάσκαλον ὡς ἄριστον, δεόμεθα γάρ, ἔπειτα καὶ τοῖς μειρακίοις, 

7 ᾽ ὃ / 7 ” ὃ τς 5. δὲ ς al 
μήτε χρημάτων φειδομένους μήτε ἄλλου μηδενός " ἐᾶν OE ἡμᾶς 
αὐτοὺς ἔχειν, ὡς νῦν ἔχομεν, οὐ συμβουλεύω. εἰ δέ τις ἡμῶν 

΄ Ὁ“ / ” ~ » 7 > a 
καταγελάσεται, ὅτι τηλικοίδε ὄντες εἰς διδασκάλων ἀξιοῦμεν 
φοιτᾶν, τὸν Ὅμηρον δοκεῖ μοι χρῆναι προβάλλεσθαι, ὃς ἔφη 
οὐκ ἀγαθὴν εἶναι αἰδῶ κεχρημένῳ ἀνδρὶ παρεῖναι. 
καὶ ἡμεῖς οὖν ἐάσαντες χαίρειν εἴ τίς τι ἐρεῖ, κοινῇ ἡμῶν αὐτῶν 
καὶ τῶν μειρακίων ἐπιμέλειαν ποιησώμεθα. 

, 

AT. Ἐμοὶ μὲν ἀρέσκει, ὦ Σώκρατες, ἃ λέγεις " καὶ ἐθέλω, 
ὅσῳπερ γεραίτατός εἰμι, τοσούτῳ προθυμότατα μανθάνειν μετὰ 

nm / > A [4 \ ,7ὔ Α, BA “ θ » / 
TOV νεανίσκων. ἀλλά μοι οὑτωσὶ ποίησον" αὔριον ἕωθεν adi- 
κου οἴκαδε, καὶ μὴ ἄλλως ποιήσῃς, ἵνα βουλευσώμεθα περὶ 
αὐτῶν τούτων: τὸ δὲ νῦν εἶναι τὴν συνουσίαν διαλύσωμεν. 

ΣΩ. ᾿Αλλὰ ποιήσω, ὦ Λυσίμαχε, ταῦτα, καὶ ἥξω παρὰ 

\ yy x\ x > / 
σὲ αὔριον, ἐὰν θεὸς ἐθέλῃ. 


ΠΛΑΤΏΝΟΣ ΛΥΣΙΣ. 


ἢ περὶ φιλίας 
TIME: 409-400 B.C. (v. p. 76. 8). PLACE: A palaestra near Panops’ spring 
TA TOY AIAAOTOY ΠΡΟΣΩΠΑᾺΑ 


ΣΩΚΡΑΤΗΣ, INMO@AAHS, ΚΤΉΣΙΠΠΟΣ, MENEZENOS, 
AYSIS 


1. ᾿Επορευόμην μὲν ἐξ ᾿Ακαδημείας εὐθὺ Λυκείου τὴν 
7 / ς ᾿] > \ \ n τ > ὃ} δ᾽ > , \ 
ἔξω τείχους ὑπ᾽ αὐτὸ TO τεῖχος " ἐπειδὴ "δ᾽ ἐγενόμην κατὰ 

\ ΄ e ς / / > a 4 ἔχ 
τὴν πυλίδα. ἣ ἡ Ilavotros κρήνη, ἐνταῦθα συνέτυχον “It 

, ae ΄ ὑπὸ ον \ , a an \ 
ποθάλει τε To ᾿Ιερωνύμου καὶ Κτησίππῳ τῴ Ἰ]αιανιεῖ καὶ 
ἄλλοις μετὰ τούτων νεανίσκοις ἁθρόοις συνεστῶσι. καί με 

; τς 5 - 
προσιόντα ὁ ᾿Ἱπποθάλης ἱδὼν Ὦ, Σώκρατες, ἔφη, ποῖ δὴ 
4 \ , 3 ᾽ ον 3 ᾽ / Δ 
πορεύει καὶ. πόθεν; ᾿ξ ᾿Ακαδημείας, ἣν δ᾽ ἐγώ, πορεύο- 
»δλ ἃς ΤΣ Ἐν ὙΡΤ SEN δι. ἃ » 
μαι εὐθὺ Λυκείου. Δεῦρο δή, ἢ δ᾽ ὅς, εὐθὺ ἡμῶν. οὐ παρα- 
βαλεῖς; ἄξιον μέντοι. Ilot, ἔφην ἐγώ, λέγεις, καὶ παρὰ 
τίνας τοὺς ὑμᾶς; Δεῦρο, ἔφη, δείξας μοι ἐν τῷ καταν- 
τικρὺ τοῦ τείχους περίβολόν τέ τινα καὶ θύραν ἀνεῳγμένην. 
/ / 5 > “ > ἡ ς an > \ Ἁ BA 
διατρίβομεν δέ, 8 ὅς, αὐτόθι ἡμεῖς τε αὐτοὶ καὶ ἄλλοι 
πάνυ πολλοὶ καὶ καλοί... "ἔστιν δὲ δὴ τί τοῦτο, καὶ τίς ἡ 
΄ ΄ ed \ ᾽ , ὲ ς \ 
διατριβή; Ἰ]αλαίστρα, ἔφη, νεωστὶ φὠκοδομημένη" ἡ δὲ 
\ t e ΄, - 
διατριβὴ τὰ πολλὰ ἐν λόγοις, ὧν ἡδέως ἄν σοι μεταδιδοῖ- 
μεν. Καλῶς γε, ἦν δ᾽ ἐγώ, ποιοῦντες. διδάσκει δὲ τίς αὐ- 
τόθι; Los ἑταῖρός γε, ἢ δ᾽ ὅς, καὶ ἐπαινέτης, Mixxos. Μὰ 
Δία, ἣν δ᾽ ἐγώ, οὐ φαῦλός γε ἁνήρ, ἀλλ᾽ ἱκανὸς σοφιστής. 
i ‘ ων τ" 
Βούλει οὖν ἕπεσθαι, ἔφη, ἵνα καὶ ἴδῃς τοὺς ὄντας αὐτοῦ; 
πρῶτον ἡδέως ἀκούσαιμ᾽ ἄν, ἐπὶ τῷ καὶ εἴσειμι καὶ τίς ὁ 
ν / “ “Ὁ 
καλός. “Adros, ἔφη, ἄλλῳ ἡμῶν δοκεῖ, ὦ Σώκρατες. Lol 


55 


20 


56 


Io 


15 


20 


25 


30 


ΠΛΑΤΏΝΟΣ 


«ς / nr / 
δὲ δὴ τίς, ὦ Ἱππόθαλες; τοῦτό μοι εἶπέ. καὶ ὃς ἐρωτηθεὶς 
? , yee Raa wae 3 n¢ Ri, ¢ , 
ἠρυθρίασεν. καὶ ἐγὼ εἶπον ἾὯ παῖ ᾿ΙἹερωνύμου ἱἹππόθαλες, 
τοῦτο μὲν μηκέτι εἴπῃς, εἴτε ἐρᾷς του εἴτε μή" οἶδα γὰρ ὅτι 
“ \ / an 
οὐ μόνον ἐρᾷς, ἀλλὰ Kal πόρρω ἤδη εἶ πορευόμενος τοῦ ἔρωτος. 


εἰμὶ δ᾽ ἐγὼ τὰ μὲν ἄλλα φαῦλος καὶ ἄχρηστος, τοῦτο δέ μοί 


b] - / \ “ > 3 n ee , \ 
Tos ἐκ θεοῦ δέδοται, ταχὺ οἵῳ τ᾽ εἶναι γνῶναι ἐρῶντά τε Kal 
> 4 4 ἃ ᾽ 4 \ », an Ἵ / «ς 
ἐρώμενον. καὶ ὃς ἀκούσας πολὺ ἔτι μᾶλλον ἠρυθρίασεν. ὁ 
5 , > ar 5S of ee 5 “a 59 ¢ / 
οὖν Κτήσιππος, ᾿Αστεῖόν γε, ἢ δ᾽ ὅς, ὅτι ἐρυθριᾷς, ὦ ἽἽππό- 

“eee: a > lal / LA 3N\ > a Ἁ 
θαλες, καὶ ὀκνεῖς εἰπεῖν Σωκράτει τοὔνομα" ἐὰν δ᾽ οὗτος καὶ 
σμικρὸν χρόνον συνδιατρίψῃ σοι, παραταθήσεται ὑπὸ σοῦ 
ἀκούων θαμὰ λέγοντος. ἡμῶν γοῦν, ὦ Σώκρατες, ἐκκεκώφωκε 

Ἄν ἂν ἘΝ ΄ ΄ Xx \ \ a» , > 
τὰ ὦτα Kal ἐμπέπληκε Λύσιδος - ἂν μὲν δὴ καὶ ὑποπίῃ, εὐμα- 

/ ¢€ A > Ἄς cs > 7 Ad ὃ ΝΜ " 
pla ἡμῖν ἐστιν καὶ ἐξ ὕπνου ἐγρομένοις Λύσιδος οἴεσθαι τοῦὔ- 
νομα ἀκούειν. καὶ ἃ μὲν καταλογάδην διηγεῖται, δεινὰ ὄντα, 

> U ΨΚ > > » \ \ / ε “ b] 
ov πάνυ τι δεινά ἐστιν" GAN ἐπειδὰν τὰ ποιήματα ἡμῶν ἐπι- 
χειρήσῃ καταντλεῖν καὶ συγγράμματα. καὶ ὅ ἐστιν τούτων 

, “ \ v > \ \ nr ,ὔ ἃ 
δεινότερον, ὅτι καὶ ἄδει εἰς τὰ παιδικὰ φωνῇ θαυμασίᾳ, ἣν 

“ᾳἬ al 7 lal 4 
ἡμᾶς δεῖ ἀκούοντας ἀνέχεσθαι. νῦν δὲ ἐρωτώμενος ὑπὸ σοῦ 
a / i > , id 
ἐρυθριᾶ. “Kori δέ, ἦν δ᾽ ἐγώ, ὁ Λύσις νέος τις, ὡς ἔοικε" 
τεκμαίρομαι δέ, OTL ἀκούσας τοὔνομα οὐκ ἔγνων. Οὐ γὰρ 
πάνυ, ἔφη, τὶ αὐτοῦ τοὔνομα λέγουσιν, ἀλλ᾽ ἔτει πατρόθεν 
ἐπονομάζεται διὰ τὸ σφόδρα τὸν πατέρα γιγνώσκεσθαι αὐτοῦ. 
ἐπεὶ εὖ οἶδ᾽ ὅτι πολλοῦ δεῖς τὸ εἶδος ἀγνοεῖν τοῦ παιδός " ἱκα- 
νὸς γὰρ καὶ ἀπὸ μόνου τούτου γιγνώσκεσθαι. Λεγέσθω, ἣν 
ae , Q 54 , 7 a bd ΄ e 
δ᾽ ἐγώ, οὗτινος ἔστιν. Δημοκράτους, ἔφη, τοῦ Ai~wvéws ὁ 
, / 59 ¢ a 
πρεσβύτατος vos. Kiev, ἣν δ᾽ ἐγώ, ὦ ᾿Ἱππόθαλες, ὡς γενναῖον 
καὶ νεανικὸν τοῦτον τὸν ἔρωτα πανταχῇ ἀνηῦρες " καί μοι ἴθι 
b / ἃ \ a > 7 “ aera a > 3 / 
ἐπίδειξαι ἃ καὶ τοῖσδε ἐπιδείκνυσαι, ἵνα εἰδῷ εἰ ἐπίστασαι 
a Ress \ \ A \ abe x \ ” 
ἃ χρὴ ἐραστὴν περὶ παιδικῶν πρὸς αὐτὸν ἢ πρὸς ἄλλους 
λέγειν. Τούτων δέ τι, ἔφη, σταθμᾷ, ὦ Σώκρατες, ὧν ὅδε 
λέγει; Πότερον, ἦν δ᾽ ἐγώ, καὶ τὸ ἐρᾶν ἔξαρνος εἶ οὗ λέγει 
a \ 
ὅδε; Οὐκ ἔγωγε, ἔφη, ἀλλὰ μὴ ποιεῖν εἰς TA παιδικὰ μηδὲ 
συγγράφειν. Οὐχ ὑγιαίνει, ἔφη ὁ Κτήσιππος, ἀλλὰ ληρεῖ τε 
καὶ μαίνεται. ; 


ATZIZ. 


ς , » -“ 
2. Καὶ ἐγὼ εἶπον Ὦ “Ἱππόθαλες, οὔ τι τῶν μέτρων δέομαι 
> a > \ / »ν / >] \ , > \ 
ἀκοῦσαι οὐδὲ μέλος εἴ TL πεποίηκας εἰς TOV νεανίσκον, ἀλλὰ 
a a / U / 
τῆς διανοίας, ἵνα εἰδῶ τίνα τρόπον προσφέρει πρὸς τὰ παι- 
7 “ 7 . " > a > a its > , \ 
δικά. “Ode δήπου cot, ἔφη, ἐρεῖ - ἀκριβῶς yap ἐπίσταται Kal 
/ yy ¢ / ς ; ee ane See Pate , / 
μέμνηται, εἴπερ, ὡς λέγει, ὑπ᾽ ἐμοῦ ἀεὶ ἀκούων διατεθρύληται. 
ΝΜ ς / 

Νὴ τοὺς θεούς, ἔφη ὁ Κτήσιππος, πάνυ ye. καὶ yap ἐστι 

5 , Ν Ν \ 
καταγέλαστα, ὦ Σώκρατες. TO γὰρ ἐραστὴν ὄντα καὶ διαφε- 
a “ ’ “ 
ρόντως τῶν ἄλλων τὸν νοῦν προσέχοντα τῷ παιδὶ ἴδιον μὲν 
x ° a 

μηδὲν ἔχειν λέγειν, ὃ οὐχὶ κἂν παῖς εἴποι, πῶς οὐχὶ KaTayé- 
ο Ul 

λαστον; ἃ δὲ ἡ πόλις ὅλη ἄδει περὶ Δημοκράτους καὶ Λύσιδος 

a lal \ n 

τοῦ πάππου τοῦ παιδὸς Kal πάντων πέρι τῶν προγόνων, πλού- 

\ e / \ / “ ΔΝ rl \ 

Tous Te καὶ ἱπποτροφίας καὶ νίκας ἸΠυθοῖ καὶ ᾿σθμοῖ καὶ 

Νεμέᾳ τεθρίπποις τε καὶ κέλησι, ταῦτα ποιεῖ τε καὶ λέγει, 
4 , ae 

πρὸς δὲ τούτοις ETL τούτων κρονικώτερα. τὸν yap τοῦ ‘Hpa- 

, \ , esi > , , , e \ 
κλέους ξενισμὸν πρῴην ἡμῖν ἐν ποιήματί τινι Sune, ὡς διὰ 

ae e an . 
τὴν τοῦ «Ηρακλέους συγγένειαν ὁ πρόγονος αὐτῶν ὑποδέξαιτο 
Χ « / \ > \ > / \ n rn / 
τὸν Hpaxkdéa, γεγονὼς αὐτὸς ἐκ Διός τε καὶ τῆς τοῦ δήμου 
> , 7 od e -» wv τ νΝἙ \ 
ἀρχηγέτου θυγατρός, ἅπερ ai γραῖαι adovet, Kai ἄλλα πολλὰ 
a an > ἃ e - 
“τοιαῦτα, ὦ Σώκρατες - ταῦτ᾽ ἐστὶν ἃ οὗτος λέγων τε καὶ ἄδων 
> 7 \ ς a > a \ > \ > 4 3 3 
ἀναγκάζει καὶ ἡμᾶς ἀκροᾶσθαι. καὶ ἐγὼ ἀκούσας εἶπον Ὦ, 
«ς ΄ “ 
καταγέλαστε ᾿Ιππόθαλες, πρὶν νενικηκέναι ποιεῖς τε Kal ἄδεις 
> \ > , > > ᾽ > ᾽ ͵ ” 3 , 
εἰς σαυτὸν ἐγκώμιον; ᾿Αλλ᾽ οὐκ εἰς ἐμαυτὸν, ἔφη, ὦ Σώκρα- 
» “ » v > » > > / \ \ a 
TES, οὔτε ποιῶ οὔτε ἄδω. Οὐκ οἴει γε, ἦν δ᾽ ἐγώ. Τὸ δὲ πῶς 
” Μ / / 9 > \ , e 
ἔχει; ἔφη. Πάντων μάλιστα, εἶπον, εἰς σὲ τείνουσιν αὗται 

ξί τις.» ᾽ν \ ἢν τῶν \ \ a ν᾿ , 

αἱ ὠδαί. ἐὰν μὲν γὰρ ἕλῃς τὰ παιδικὰ τοιαῦτα ὄντα, κόσμος 
wv \ , \ > / \ Ὁ ΟὟ > , 
σοι ἔσται τὰ- λεχθέντα καὶ ἀσθέντα καὶ τῴ ὄντι ἐγκώμια 
4 a , 
ὥσπερ VEVLKNKOTL, OTL τοιούτων παιδικῶν ETUYES* ἐὰν δέ σε 
ΑΝ" 4 8 lal 
διαφύγῃ, ὅσῳ ἂν μείζω σοι εἰρημένα ἢ ἐγκώμια περὶ TOV παι- 
“ , Qn lal > 
δικῶν, τοσούτῳ μειζόνων δόξεις καλῶν τε κἀγαθῶν ἐστερη- 

/ / 3 “ 5 \ 3 ΄ 5 / 

μένος καταγέλαστος εἶναι. ὅστις οὖν τὰ ἐρωτικά, ὦ φίλε, 
, > > an Ν > , \ x [2 \ \ / 
coos, οὐκ ἐπαινεῖ TOV ἐρώμενον πρὶν av ἕλῃ, δεδιὼς τὸ μέλ- 
e/ > / Net ¢ Pi / > \ 
ov ὅπῃ ἀποβήσεται. Kal ἅμα οἱ καλοί, ἐπειδάν Tis αὐτοὺς 
> > x 
ἐπαινῇ καὶ αὔξῃ, φρονήματος ἐμπίμπλανται Kal μεγαλαυχίας " 
x > δ ” Ψ > “ “ x / 
ἢ οὐκ οἴει; ἔγωγε, ἔφη. Οὐκοῦν ὅσῳ ἂν μεγαλαυχότεροι 


57 


tS 


20 


a5 


30 


58 


15 


20 


25 


TMAATQNOZ 


/ a 
ὦσιν, δυσαλωτότεροι γίγνονται; Kinds ye. ἸΠοῖός τις οὖν 
» n \ 3 > > n 4 Ἀ 
ἄν σοι δοκεῖ θηρευτὴς εἶναι, εἰ ἀνασοβοῖ θηρεύων καὶ δυσα- 
λωτοτέραν τὴν ἄγραν ποιοῖ; Δῆλον ὅτι φαῦλος. Καὶ μὲν 
lal \ lal 

δὴ λόγοις Te καὶ ὠδαῖς μὴ κηλεῖν ἀλλ᾽ ἐξαγριαίνειν πολλὴ 
> / 5 , A , ,ὕ m9 ¢ , 
ἀμουσία: ἧ γάρ; Δοκεῖ μοι. Σκόπει δή, ὦ “Ἱππόθαλες, 
o \ a 

ὅπως μὴ πᾶσι τούτοις ἔνοχον σαυτὸν ποιήσεις διὰ τὴν ποίη- 
σιν" καίτοι οἶμαι ἐγὼ ἄνδρα ποιήσει βλάπτοντα ἑαυτὸν οὐκ 
» > / ς n ς > / \ / 
av σε ἐθέλειν ὁμολογῆσαι ὡς ἀγαθός ποτ᾽ ἐστὶν ποιητής, Bra- 
βερὸς ὧν ἑαυτῷ. Οὐ μὰ τὸν Δία, ἔφη " πολλὴ γὰρ ἂν ἀλογία 
v > \ \ n / 9 / > ἴω \ 
εἴη" ἀλλὰ διὰ ταῦτα δή σοι, ὦ Σώκρατες, ἀνακοινοῦμαι, καὶ 
εἴ τε ἄλλο ἔχεις, συμβούλευε, τίνα ἄν τις λόγον διαλεγόμενος 

\ a 

ἢ τί TWpdTT@V προσφιλὴς παιδικοῖς γένοιτο. 

3. Οὐ ῥάδιον, ἣν δ᾽ ἐγώ, εἰπεῖν: ἀλλ᾽ εἴ μοι ἐθελήσαις 
> \ an > / > A wy xX / > 
αὐτὸν ποιῆσαι εἰς λόγους ἐλθεῖν, ἴσως ἂν δυναίμην σοι ἐπι- 
- ἃ \ > “a , , Ν 7 e Ὁ / 
δεῖξαι, ἃ χρὴ αὐτῷ διαλέγεσθαι ἀντὶ τούτων ὧν οὗτοι λέγειν 

\ wv / > » 5, ” , x \ 
Te Kal ἄδειν φασί ce. ᾿Αλλ᾽ οὐδέν, ἔφη, χαλεπόν. ἂν yap 
ἴω , 
εἰσέλθης μετὰ Κτησίππου τοῦδε καὶ καθεζόμενος διαλέγῃ, 
οἶμαι μὲν καὶ αὐτός σοι πρόσεισι" φιλήκοος γάρ, ὦ Σώκρατες, 
διαφερόντως ἐστίν, καὶ ἅμα, ὡς “Ἑρμαῖα ἄγουσιν, ἀναμεμυγμέ- 
vol ἐν ταὐτῷ εἰσιν οἵ τε νεανίσκοι καὶ οἱ παῖδες. πρόσεισιν 
S > \ 7 / / > \ \ \ 4 
οὖν σοι" εἰ δὲ μή, Κτησίππῳ συνήθης ἐστὶν διὰ τὸν τούτου 
ἀνεψιὸν Μενέξενον" Μενεξένῳ μὲν γὰρ δὴ πάντων μάλιστα 
ἑταῖρος ὧν τυγχάνει. καλεσάτω οὖν οὗτος αὐτόν, ἐὰν ἄρα μὴ. 
/ ὅ eA an 9 eae J / \ a“ A 'Ψ \ 
προσίῃ αὐτός. Ταῦτα, iv δ᾽ ἐγώ, χρὴ ποιεῖν. καὶ ἅμα λαβὼν 
\ , re ee \ / ea Se « 
τὸν Κτήσιππον προσῇ εἰς τὴν παλαίστραν" οἱ δ᾽ ἄλλοι ὕστε- 
ροι ἡμῶν ἤσαν. 
Εἰσελθόντες δὲ κατελάβομεν αὐτόθι τεθυκότας τε τοὺς παῖ- 
δας καὶ τὰ περὶ τὰ ἱερεῖα σχεδόν τι ἤδη πεποιημένα, ἀστρα- 
\ ‘ 
γαλίζοντάς τε δὴ Kal κεκοσμημένους ἅπαντας. οἱ μὲν οὖν 
AY id A > an Ν 7 ς 7 n > / 
πολλοὶ ἐν TH αὐλῇ ἔπαιζον ἔξω, οἱ δέ τινες τοῦ ἀποδυτηρίου 
ἐν γωνίᾳ ἠρτίαζον ἀ in ὄλλοις, ἐκ φορμίσκων 
ἐν γωνίᾳ ἠρτίαζον ἀστραγάλοις παμπόλλοις, ἐκ φορμίσ 
τινῶν προαιρούμενοι" τούτους δὲ περιέστασαν ἄλλοι θεωροῦν- 
\ 5 lal 
τες. ὧν δὴ καὶ ὁ Λύσις Hv, Kal εἱστήκειν ἐν τοῖς παισί τε καὶ 
/ 2 : , \ ΑΚ πεν ὃ 7, 3 \ \ 
νεανίσκοις ἐστεφανωμένος Kal τὴν ὄψιν διαφέρων, OV TO καλὸς 


" 


ΛΥ͂ΣΙΣ. 


εἶναι μόνον ἄξιος ἀκοῦσαι, ἀλλ᾽ OTL καλός τε κἀγαθός. καὶ 
Lal / 
ἡμεῖς εἰς τὸ καταντικρὺ ἀποχωρήσαντες ἐκαθεζόμεθα --- ἦν 
/ / 
yap αὐτόθι ἡσυχία ----καί TL ἀλλήλοις διελεγόμεθα. περιστρε- 
! 5 ¢ ΄ eee a rime \ o 3 
φόμενος οὖν ὁ Λύσις θαμὰ ἐπεσκοπεῖτο ἡμᾶς, καὶ δῆλος ἦν 
nm Qn / 
ἐπιθυμῶν προσελθεῖν. τέως μὲν οὖν ἠπόρει τε Kal WKVEL 
, / » e / I] ny > “ ‘ 
μόνος προσιέναι" ἔπειτα ὁ Μενέξενος ἐκ τῆς αὐλῆς μεταξὺ 
παίζων εἰσέρχεται, καὶ ὡς εἶδεν ἐμέ τε καὶ τὸν Κτήσιππον, 
" , ΩΝ 5 as Se ς ΄ “ \ 
ἤει παρακαθιζησόμενος " ἰδὼν οὖν αὐτὸν ὁ Λύσις εἴπετο καὶ 
συμπαρεκαθέζετο μετὰ τοῦ Μενεξένου.- προσῆλθον δὴ καὶ οἱ 
ἄλλοι, καὶ δὴ καὶ ὁ ἽἹπποθάλης, ἐπειδὴ πλείους ἑώρα ἐφιστα- 
Φ » 
μένους, τούτους ἐπηλυγισάμενος προσέστη 7) μὴ WETO κατό- 
\ ΄ \ \ ΝΥ ars , \ oe 
ψεσθαι τὸν Λύσιν, δεδιὼς μὴ αὐτῷ ἀπεχθάνοιτο" καὶ οὕτω 
προσεστὼς ἠκροᾶτο. 
Καὶ ἐγὼ πρὸς τὸν Μενέξενον ἀποβλέψας, Ὦ παῖ Δημοφῶν- 
> 5] 4 ’ ς “ ͵ > lal 
Tos, ἦν δ᾽ ἐγώ, πότερος ὑμῶν πρεσβύτερος; ᾿Αμφισβητοῦ- 
lal e 
μεν, ἔφη. Οὐκοῦν καὶ ὁπότερος γενναιότερος, ἐρίζοιτ᾽ ἄν, ἢν 
2 κ᾿ , » \ \ ee , / ς ΄ 
δ᾽ ἐγώ. Ilavu γε, edn. Kai μὴν ὁπότερός γε καλλίων, ὡσαύ- 
> ΄ io Bd > \ e / , 4 
tas. ᾿᾿γελασάτην οὖν ἄμφω. Ov μὴν ὁπότερός ye, ἔφην, 
“ / 
πλουσιώτερος ὑμῶν, οὐκ ἐρήσομαι" φίλω γάρ ἐστον. % yap; 
lal , 
Πάνυ γ᾽, ἐφάτην. Οὐκοῦν κοινὰ τά γε φίλων λέγεται, ὥστε 
τούτῳ ὑδὲν διοίσετον, εἴπερ ἀληθῆ ὶ τῆς φιλίας λέγε- 
ὦ γε οὐδὲν διοίσετον, εἴπερ ἀληθῆ περὶ τῆς φιλίας λέγε 
τον. Συνεφάτην. 
\ a n 2: 
4. ᾿Επεχείρουν δὴ μετὰ τοῦτο ἐρωτᾶν, ὁπότερος δικαιότερος 
rn \ = 
καὶ σοφώτερος αὐτῶν ein. μεταξὺ οὖν τις προσελθὼν ἀνέ- 
στησε τὸν Μενέξενον, φάσκων καλεῖν τὸν παιδοτρίβην" ἐδόκει 


yap μοι ἱεροποιῶν τυγχάνειν. ἐκεῖνος μὲν οὖν ὥχετο" ἐγὼ δὲ 


’ὔ 95 nr 
τὸν Avow ἠρόμην, Ἦ που, ἦν δ᾽ ἐγώ, ὦ Avot, σφόδρα φιλεῖ 
σε ὁ πατὴρ καὶ ἡ μήτηρ; Πάνυ γε, ἦ δ᾽ ὅς. Οὐκοῦν βού- 
7 n Ἁ lal 
AowTo ἄν ce ὡς εὐδαιμονέστατον εἶναι; ἸΠῶς yap ov; Δοκεῖ 
δέ See 3 γνῈ ὄνθ Raven \ ὃ δὲ 
έ σοι εὐδαίμων εἶναι ,av* ἄνθρωπος δουλεύων τε Kal © μηδὲν 
ἐξείη ποιεῖν ὧν ἐπιθυμοῖ; Μὰ Δί᾽ οὐκ ἔμοιγε, ἔφη. Οὐκοῦν 
» ae \ ae: / \ > Ud / b] la) 
εἴ σε φιλεῖ ὁ πατὴρ καὶ ἡ μήτηρ Kal εὐδαίμονά σε ἐπιθυμοῦσι 
γενέσθαι, τοῦτο παντὶ τρόπῳ δῆλον ὅτι προθυμοῦνται ὅπως 
ἂν εὐδαιμονοίης. ἸΙῶς γὰρ οὐχί; ἔφη. ᾿Εῶσιν ἄρα σε ἃ 


59 


20 “ 


25 -- 


30 


Io 


15 


20 


25 


ΠΛΑΤΏΝΟΣ 


/ lal \ ᾽ \ > / 7Q\ 7 
βούλει ποιεῖν, Kal οὐδὲν ἐπιπλήττουσιν οὐδὲ διακωλύουσι ποι- 
a e x > A \ \ / > / > / Ν 
εἶν ὧν ἂν ἐπιθυμῇς; Ναὶ μὰ Δία ἐμέ γε, ὦ Σώκρατες, καὶ 
μάλα γε πολλὰ κωλύουσιν. ἸΠῶς λέγεις; ἣν δ᾽ ἐγώ. βου- 
λόμενοί σε μακάριον εἶναι διακωλύουσι τοῦτο ποιεῖν ὃ ἂν 
4 κὰ / / Ἃ > / b] / lal n 
βούλῃ; ὧδε δέ μοι λέγε. ἢν ἐπιθυμήσῃς ἐπί τινος τῶν τοῦ 

Ν e / > a \ b! xe “ ς a 

πατρὸς ἁρμάτων ὀχεῖσθαι λαβὼν Tas ἡνίας, ὅταν ἁμιλλᾶται, 
οὐκ ἂν ἐῴέν σε ἀλλὰ διακωλύοιεν; Ma Δί᾽ οὐ μέντοι ay, 
ἔφη, ἐῴεν. ᾿Αλλὰ τί μήν; "ἔστιν τις ἡνίοχος παρὰ τοῦ 

Ν fa) “Ὁ n 
πατρὸς μισθὸν φέρων. Πῶς λέγεις; μισθωτῷ μᾶλλον ἐπι- 
τρέπουσιν ἢ σοὶ ποιεῖν ὅ τι ἂν βούληται περὶ τοὺς ἵππους, 


\ 7, > a ΄ > ΄ a ᾽ \ / ΄ : 
καὶ προσέτι αὐτοῦ τούτου ἀργύριον τελοῦσιν; ᾿Αλλὰ τί μήν; 


ἔφη. ᾿Αλλὰ τοῦ ὀρικοῦ ζεύγους, οἶμαι, ἐπιτρέπουσίν σοι ἄρ- 
x ’ / \ \ 7 4 7 4 
vel, κἂν εἰ βούλοιο λαβὼν τὴν μάστιγα τύπτειν, ἐῴεν ἄν. 
Tlodev, ἦ δ᾽ ὅς, ἐῴξεν; Τί δέ; ἣν δ᾽ ἐγώ: οὐδενὶ ἔξεστιν 
> \ 7 ; Κ \ at » “Ὁ > € / A a v 
αὐτοὺς τύπτειν ; al μάλα, ἔφη, τῷ ὀρεοκόμῳ. ούλῳ ὄντι 
ἢ ἐλευθέρῳ; Δούλῳ, ἔφη. Kal δοῦλον, ὡς ἔοικεν, ἡγοῦνται 
περὶ πλείονος ἢ σὲ τὸν ὑόν, καὶ ἐπιτρέπουσι τὰ ἑαυτῶν μᾶλ- 
λον ἢ σοί, καὶ ἐῶσιν ποιεῖν ὅ τι βούλεται, σὲ δὲ διακωλύουσι; 
Kal μοι ἔτι τόδε εἶπέ. σὲ αὐτὸν ἐῶσιν ἄρχειν σεαυτοῦ, ἢ οὐδὲ 
n > / / lal / » > 7 » > 
τοῦτο ἐπιτρέπουσί σοι; Iles yap, ἔφη, ἐπιτρέπουσιν; ᾿Αλλ 
σ΄ a val 
ἄρχει τίς σου; “Ode, παιδαγωγός, bn. Μῶν δοῦλος ὦν; 
᾿Αλλὰ τί μήν; ἡμέτερός γε, ἔφη. Ἦ δεινόν, ἢ δ᾽ ἐγώ, ἐλεύ- 
” ον τὰ ͵΄ ” γῶν A > κ c 
θερον ὄντα ὑπὸ δούλου ἄρχεσθαι. τί δὲ ποιῶν αὖ οὗτος ὁ 
, / e 
παιδαγωγός σου ἄρχει; Αγων δήπου, ἔφη, εἰς διδασκάλου. 
Μῶν μὴ καὶ οὗτοί σου ἄρχουσιν, οἱ διδάσκαλοι; Πάντως 
vA / BA , \ ΝΜ ε \ 
δήπου. ἸΙαμπόλλους dpa σοι δεσπότας καὶ ἄρχοντας ἑκὼν 
> 4 
ὁ πατὴρ ἐφίστησιν. ἀλλ᾽ apa ἐπειδὰν οἴκαδε ἔλθῃς παρὰ τὴν 
μητέρα, ἐκείνη σε ἐᾷ ποιεῖν ὅ τι ἂν βούλῃ, ἵν᾿ αὐτῇ μακάριος 
3 x \ Δ are. x \ \ ¢ U Ὁ ς / ” Ul 
ἧς, ἢ περὶ τὰ ἔρια ἢ περὶ τὸν ἱστόν, ὅταν ὑφαίνῃ; οὔ TL yap 
που διακωλύει σε ἢ τῆς σπάθης ἢ τῆς κερκίδος ἢ ἄλλου του 
ra Ul 
TOV περὶ ταλασιουργίαν ὀργάνων ἅπτεσθαι. Kal ὃς γελάσας, 
Μὰ Δία, ἔφη, ὦ Σώκρατες, οὐ μόνον γε διακωλύει, ἀλλὰ καὶ 


— / xX Ψ..Φ / ¢ , a2 , n , 
“-τυπτοίμην av εἰ ἁπτοίμην. ᾿Ἡράκλεις, ἣν δ᾽ ἐγώ, μῶν μή τι 
5. \ / x \ / Ν 7 3 ” 4 
ἠδίκηκας τὸν πατέρα ἢ τὴν μητέρα; Ma At’ οὐκ ἔγωγε, ἔφη. 


- 


ΛΥ͂ΣΙΣ. 


5. ᾿Αλλ᾽ ἀντὶ τίνος μὴν οὕτω σε δεινῶς διακωλύουσιν εὐ- 
Lal 4 
δαίμονα εἶναι καὶ ποιεῖν 6 τι ἂν βούλῃ, καὶ δι’ ἡμέρας ὅλης 
τρέφουσί σε ἀεί τῳ δουλεύοντα καὶ ἑνὶ λόγῳ ὀλίγου ὧν ἐπιθυ- 
μεῖς οὐδὲν ποιοῦντα; ὥστε σοι, ὡς ἔοικεν, οὔτε τῶν χρημάτων 
τοσούτων ὄντων οὐδὲν ὄφελος, ἀλλὰ πάντες αὐτῶν μᾶλλον 
Ε ΄ BA ἴω , “ ͵ὔ ” > \ 
ἄρχουσιν ἢ σύ, οὔτε τοῦ σώματος οὕτω γενναίου ὄντος, ἀλλὰ 
\ a + Λ \ θ 7 - \ δὲ 7 5 , 
καὶ τοῦτο ἄλλος ποιμαίνει καὶ θεραπεύει" σὺ δὲ ἄρχεις οὐδενός, 
ὦ Λύσι, οὐδὲ ποιεῖς οὐδὲν ὧν ἐπιθυμεῖς. Οὐ γάρ πω, ἔφη, ἡλι- 
ἣν Μ > , \ 3 “A ’ > a / 
κίαν ἔχω, ὦ Σώκρατες. Μὴ ov τοῦτό σε, ὦ παῖ Δημοκράτους, 
7 > ΝΥ , / ες > > ¥7-€ \ \ ς ͵7 
κωλύῃ, ἐπεὶ τό γε τοσόνδε, ὡς ἐγῷμαι, καὶ ὁ πατὴρ καὶ ἡ μήτηρ 
σοι ἐπιτρέπουσιν καὶ οὐκ ἀναμένουσιν ἕως ἂν ἡλικίαν ἔχῃς. 
Ψ Ν / ς a xv 2? OF ΕῚ n / 
ὅταν yap βούλωνται αὑτοῖς τι ἢ ἀναγνωσθῆναι ἢ γραφῆναι, σέ, 
ε > 5 a a 2 a ψι- δ ἂ -ῖς a , > 
ὡς ἐγῷμαι, πρῶτον τῶν ἐν TH οἰκίᾳ ἐπὶ τοῦτο τάττουσιν. ἢ 
“γάρ; Πάνυ γ᾽, ἔφη. Οὐκοῦν ἔξεστί σοι ἐνταῦθ᾽ 6 τι ἂν βούλῃ 
πρῶτον τῶν γραμμάτων γράφειν καὶ ὅ τι ἂν δεύτερον: καὶ 
ἀναγιγνώσκειν ὡσαύτως ἔξεστιν. καὶ ἐπειδάν, ὡς ἐγῷμαι, τὴν 
4 4 > 4 , » τ \ lA φ / 
λύραν λάβῃς, ov διακωλύουσί σε οὔτε ὁ πατὴρ οὔτε ἡ μήτηρ 
ἐπιτεῖναί τε καὶ ἀνεῖναι ἣν ἂν βούλῃ τῶν χορδῶν, καὶ ψῆλαι 
καὶ κρούειν τῷ πλήκτρῳ. ἢ διακωλύουσιν; Οὐ δῆτα. Τί 
» xX io ΝΜ > 7 \ » [τ > nw \ > 7 
ποτ᾽ ἂν οὖν εἴη, ὦ Avot, τὸ αἴτιον ὅτι ἐνταῦθα μὲν οὐ διακωλύ- 
ουσιν, ἐν οἷς δὲ ἄρτι ἐλέγομεν κωλύουσιν; “Ort, οἶμαι, ἔφη, 
᾿ ἴω \ 3 / 3 »" δ᾽ PLA Ei 9 δ᾽ > 7 > », a 
ταῦτα μὲν ἐπίσταμαι, ἐκεῖνα δ᾽ ov, Hiev, ἦν δ᾽ ἐγώ, ὦ ἄριστε 
οὐκ ἄρα τὴν ἡλικίαν σου περιμένει ὁ πατὴρ. ἐπιτρέπειν πάντα, 
, n a 
ἀλλ᾽ ἡ ἂν ἡμέρᾳ ἡγήσηταί σε βέλτιον αὑτοῦ φρονεῖ!, ταύτῃ 
3 Ν ς Ἁ \ \ φ' Le 5 ” ” 
ἐπιτρέψει σοι Kal αὑτὸν καὶ τὰ αὑτοῦ. Οἶμαι ἔγωγε, ἔφη. 
Ei? Be oes ef Be a / Pt ey ἃ Cie Ne Ψ 
iev, ἣν δ᾽ ἐγώ: τί δέ; τῷ γείτονι ap οὐχ ὁ αὐτὸς ὅρος ὅσπερ 
τῷ πατρὶ περὶ σοῦ; πότερον οἴει αὐτὸν ἐπιτρέψειν σοι τὴν 
αὑτοῦ οἰκίαν οἰκονομεῖν, ὅταν σε ἡγήσηται βέλτιον περὶ οἰκονο- 
/ e a a A ψ. ἃ > 7 ᾽ ἈΝ , 
μίας ἑαυτοῦ φρονεῖν, ἢ αὐτὸν ἐπιστατήσειν; ᾿Εμοὶ ἐπιτρέψειν 
3 4 $9 > / " > 2 ,ὔ \ eon 
οἶμαι. Τί δ᾽; ᾿Αθηναίους οἴει σοι οὐκ ἐπιτρέψειν τὰ αὑτῶν, 
“ > 3 Ὁ“ e a a »” XV , 
ὅταν αἰσθάνωνται ὅτι ἱκανῶς φρονεῖς; “Eywye. Ilpos Διός, 
iy ». 9 7 Fa: ΝΟ ς / 7 U ΜῈ Ul 
ἣν δ᾽ ἐγώ, τί dpa ὁ μέγας βασιλεύς; πότερον τῷ πρεσβυτάτῳ 
ὑεῖ, οὗ ἡ τῆς ᾿Ασίας ἀρχὴ γίγνεται μᾶλλον ἂν ἐπιτρέψειεν ἑψο- 
/ nr Ὁ Ἃ UA 2 lal > ‘ , “Ὁ ς al 
μένων κρεῶν ὅτι ἂν βούληται ἐμβαλεῖν εἰς τὸν ζωμόν, ἢ ἡμῖν, 


61 


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> > ; Bw a > ὃ / θ > an @ ε lal Ar 
εἰ ἀφικόμενοι παρ᾽ ἐκεῖνον ἐνδειξαίμεθα αὐτῷ, ὅτι ἡμεῖς κάλλιον 
a nw © ¢X > a“ ed / «ς a a 
φρονοῦμεν ἢ ὁ ὑὸς αὐτοῦ περὶ ὄψου σκευασίας; Ἡμῖν δῆλον 
Ὁ 5 \ \ / > A x 3.7 > 5 lal 
ὅτι, ἔφη. Kal τὸν μέν ye οὐδ᾽ ἂν σμικρὸν ἐάσειεν ἐμβαλεῖν" 
ἡμᾶς δέ, κἂν εἰ βουλοίμεθα δραξάμενοι τῶν ἁλῶν, ἐῴη ἂν 
ἐμβαλεῖν. Πῶς γὰρ οὔ; Τί δ᾽ εἰ τοὺς ὀφθαλμοὺς ὁ bos 
> “a > a > : Pong Xx a “ a « ΄ md 
αὐτοῦ ἀσθενοῖ, ἄρα ἐῴη ἂν αὐτὸν ἅπτεσθαι τῶν ἑαυτοῦ ὀφθαλ- 
lal A > \ ς 7 x 7 vy Ἂ / »” e na 
μῶν, μὴ ἰατρικὸν ἡγούμενος, ἢ κωλύοι ἄν; Kwdvor av. “Hyuas 
δέ γε εἰ ὑπολαμβάνοι ἐἰατρικοὺς εἶναι, κἂν εἰ βουλοίμεθα δια- 
,ὔ \ 5 \ > , a / ΄ > x 
volyovtes τοὺς ὀφθαλμοὺς ἐμπάσαι τῆς τέφρας, οἶμαι, οὐκ ἂν 
κωλύσειεν, ἡγούμενος ὀρθῶς φρονεῖν. ᾿Αληθῆ λέγεις. “Ap” 
οὖν καὶ τἄλλα πάντα ἡμῖν ἐπιτρέποι ἂν μᾶλλον ἢ ἑαυτῷ Kal 
μη, Sa 2 ΟΕ ς xX 60 > EN: , 3 /. 9 - 
τῷ vel, περὶ ὅσων ἂν δόξωμεν αὐτῷ σοφώτεροι ἐκείνων εἶναι; 
᾿Ανάγκη, ἔφη, ὦ Σώκρατες. , 
6. Οὕτως dpa ἔχει, ἣν δ᾽ ἐγώ, ὦ φίλε Avot: εἰς μὲν ταῦτα, 
ἃ ἂν φρόνιμοι γενώμεθα, ἅπαντες ἡμῖν ἐπιτρέψουσιν, “Ελληνές 
τε καὶ βάρβαροι καὶ ἄνδρες καὶ γυναῖκες, ποιήσομέν τε ἐν τού- 
“ Xx , \ > \ ς n ς \ 3 > nr 
τοις 6 τι ἂν βουλώμεθα, καὶ οὐδεὶς ἡμᾶς ἑκὼν εἶναι ἐμποδιεῖ, 
ἀλλ᾽ αὐτοί τε ἐλεύθεροι ἐσόμεθα ἐν αὐτοῖς καὶ ἄλλων ἄρχοντες, 
ἡμέτερά τε ταῦτα ἔσται: ὀνησόμεθα γὰρ ἀπ᾽ αὐτῶν" εἰς ἃ δ᾽ 
ἂν νοῦν μὴ κτησώμεθα, οὔτε τις ἡμῖν ἐπιτρέψει περὶ αὐτὰ ποι- 
a Ἀ ξ nr fal > > > lal 3 > Ὁ xX 
εἶν τὰ ἡμῖν δοκοῦντα, ἀλλ᾽ ἐμποδιοῦσι πάντες καθ᾽ 6 τι ἂν 
΄ > , eo 8 , > \ \ ς \ \ e 
δύνωνται, οὐ μόνον οἱ ἀλλότριοι, ἀλλὰ Kal ὁ πατὴρ Kal ἡ 
μήτηρ καὶ εἴ τι τούτων οἰκειότερόν ἐστιν, αὐτοί τε ἐν αὐτοῖς 
ἐσόμεθα ἄλλων ὑπήκοοι, καὶ ἡμῖν ἔσται ἀλλότρια οὐδὲν γὰρ 
ἀπ᾽ αὐτῶν ὀνησόμεθα. συγχωρεῖς οὕτως ἔχειν; Συγχωρῶ. 
"Ap οὖν τῳ φίλοι ἐσόμεθα καί τις ἡμᾶς φιλήσει ἐν τούτοις, ἐν 
οἷς ἂν ὦμεν ἀνωφελεῖς; Οὐ δῆτα, ἔφη. Νῦν ἄρα οὐδὲ σὲ ὁ 
πατὴρ οὐδὲ ἄλλος ἄλλον οὐδένα φιλεῖ, καθ᾽ ὅσον ἂν ἡ ἄχρη- 
᾽ »᾿ » > \ \ LA ‘ / > a 
στος. Οὐκ ἔοικεν, ἔφη. ᾿Εὰν μὲν ἄρα σοφὸς γένη, ὦ παῖ, 
πάντες σοι φίλοι καὶ πάντες σοι οἰκεῖοι ἔσονται" χρήσιμος 
Ν \ > \ a > \ / \ BA 2 > \ BA c 
yap καὶ ἀγαθὸς ἔσει" εἰ δὲ μή, σοὶ οὔτε ἄλλος οὐδεὶς οὔτε ὁ 
\ f » bd ς / ΝΜ ς > lal a]? 9 
πατὴρ φίλος ἔσται οὔτε ἡ μήτηρ οὔτε οἱ οἰκεῖοι. οἷόν τε οὖν 
3 \ tA > 7 / Ὁ 3 e / lal 
ἐπὶ τούτοις, ὦ Avot, μέγα φρονεῖν, ἐν ois TIS μήπω φρονεῖ; 
Καὶ πῶς ἄν; ἔφη. Ei δ᾽ ἄρα σὺ διδασκάλου δέει, οὔπω 


ATZIZ. 


e a Ld 53 
φρονεῖς. ᾿Αληθῆ. Οὐδ᾽ ἄρα μεγαλόφρων εἶ, εἴπερ ἄφρων ἔτι. 
Μὰ Δία, ἔφη, ὦ Σώκρατες, οὔ μοι δοκεῖ. 

7. Καὶ ἐγὼ ἀκούσας αὐτοῦ ἀπέβλεψα πρὸς τὸν Ἱπποθάλη, 

\ 3 / b] / x > an θ a > an “ [4 7 
καὶ ὀλίγου ἐξήμαρτον" ἐπῆλθε yap μοι εἰπεῖν ὅτε Οὕτω χρή, 
ὦ Ἱππόθαλες, τοῖς παιδικοῖς διαλέγεσθαι, ταπεινοῦντα καὶ 
συστέλλοντα, ἀλλὰ μὴ ὥσπερ σὺ χαυνοῦντα καὶ διαθρύ- 
πτοντα. κατιδὼν οὖν αὐτὸν ἀγωνιῶντα καὶ τεθορυβημένον 
ὑπὸ τῶν λεγομένων, ἀνεμνήσθην ὅτι καὶ προσεστὼς λανθάνειν 

X 7 > 4 > ὦ > > \ \ > / “ 
τὸν Λύσιν ἐβούλετο ἀνέλαβον οὖν ἐμαυτὸν καὶ ἐπέσχον τοῦ 
λόγου. 

Καὶ ἐν τούτῳ ὁ Μενέξενος πάλιν ἧκεν, καὶ ἐκαθέζετο παρὰ 
τὸν Λύσιν, ὅθεν καὶ ἐξανέστη. ὁ οὖν Λύσις μάλα παιδικῶς καὶ 
φιλικῶς, λάθρᾳ τοῦ Μενεξένου, σμικρὸν πρός με λέγων ἔφη Ὦ 
Σώκρατες, ἅπερ καὶ ἐμοὶ λέγεις, εἰπὲ καὶ Μενεξένῳ. καὶ ἐγὼ 
εἶπον, Ταῦτα μὲν σὺ αὐτῷ ἐρεῖς, ὦ Λύσι" πάντως γὰρ προσεῖ- 

Ἁ “ 4 \ 3 + “Ὁ / 5 ΠῚ ΄ 
χες τὸν νοῦν. Πάνυ μὲν οὖν, ἔφη. ἹἸΠειρῶ τοίνυν, ἣν δ᾽ ἐγώ, 
ἀπομνημονεῦσαι αὐτὰ ὅ τι μάλιστα, ἵνα τούτῳ σαφῶς πάντα 
" ῈἈ, / > ial > PA 9S / > / Ὁ“ > ΄ 
εἴπῃς + ἐὰν δέ τι αὐτῶν ἐπιλάθῃ, αὖθίς με ἀνερέσθαι ὅταν ἐντύ- 

“Ὁ > \ J 4 “a > UA 4 

χης πρῶτον. ᾿Αλλὰ ποιήσω, ἔφη, ταῦτα, ὦ Σώκρατες, πάνυ 
σφόδρα, εὖ ἴσθι. ἀλλά τι ἄλλο αὐτῷ λέγε, ἵνα καὶ ἐγὼ ἀκούω, 
σ x Μ “ a “Ὁ / > \ \ a n 98 > 
ἕως ἂν οἴκαδε Opa ἦ ἀπιέναι. ᾿Αλλὰ χρὴ ποιεῖν ταῦτα, ἣν ὃ 
» , > / \ \ 4 > tS Ὁ“ “ > / 
ἐγώ, ἐπειδή ye Kal σὺ κελεύεις. ἀλλὰ ὅρα ὅπως ἐπικουρήσεις 

> »; > tf > “A «ς ᾿ Ἃ > 53 “ 
μοι, ἐάν με ἐλέγχειν ἐπιχειρῇ ὁ Μενέξενος - ἢ οὐκ οἶσθα ὅτι 
3 , 3 \ \ / yy / \ “ 4 
ἐριστικός ἐστιν; Ναὶ μὰ Δία, ἔφη, σφόδρα γε" διὰ ταῦτά τοι 
καὶ βούλομαί σε αὐτῷ διαλέγεσθαι. “Iva, ἣν δ᾽ ἐγώ, καταγέ- 
λαστος γένωμαι; Οὐ μὰ Δία, ἔφη, ἀλλ᾽ ἵνα αὐτὸν κολάσῃς. 

ἔχ \ ς ld 

Πόθεν; ἣν δ᾽ ἐγώ" οὐ ῥᾷάδιον" δεινὸς yap ὁ ἄνθρωπος, Κι τησίπ- 
που μαθητής. πάρεστι δέ τοι αὐτός --- οὐχ ὁρᾷς ;— Κτήσιππος. 
Μηδενός σοι, ἔφη, μελέτω, ὦ Σώκρατες, ἀλλ᾽ ἴθι διαλέγου αὐτῷ. 
Διαλεκτέον, ἣν δ᾽ ἐγώ. 

8. Ταῦτα οὖν ἡμῶν λεγόντων πρὸς ἡμᾶς αὐτούς, Τί ὑμεῖς, 
4 ς , > \ / ε n €. A \ > / 
ἔφη ὁ Κτήσιππος, αὐτὼ μόνω ἑστιᾶσθον, ἡμῖν δὲ οὐ μεταδίδο- 
τον τῶν λόγων; ᾿Αλλὰ μήν, ἣν δ᾽ ἐγώ, μεταδοτέον. ὅδε γάρ 
τι ὧν λέγω οὐ μανθάνει, ἀλλά φησιν οἴεσθαι Μενέξενον εἰδέναι, 


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καὶ κελεύει τοῦτον ἐρωτᾶν. Ti οὖν, ἢ δ᾽ ὅς, οὐκ ἐρωτᾷς ; ᾿Αλλ' 
> 2 5 S229 Σὰ ΄ RN es , a » ” 

ἐρήσομαι, ἣν δ᾽ ἐγώ. καί μοι εἰπέ, ὦ Μενέξενε, ὃ ἄν σε ἔρωμαι. 
τυγχάνω γὰρ ἐκ παιδὸς ἐπιθυμῶν κτήματός του, ὥσπερ ἄλλος 
3 ς Ἀ ἤ 4 > lal lal ce \ ͵ ς 
ἄλλου. ὁ μὲν γάρ τις ἵππους ἐπιθυμεῖ κτᾶσθαι, ὁ δὲ κύνας, ὁ 
δὲ χρυσίον, ὁ δὲ τιμάς ἐγὼ δὲ πρὸς μὲν ταῦτα πράως ἔχω, 

\ \ A a / a ῇ > an \ / 
πρὸς δὲ τὴν τῶν φίλων κτῆσιν πάνυ ἐρωτικῶς, Kal βουλοίμην 
ἄν μοι φίλον ἀγαθὸν γενέσθαι μᾶλλον ἢ τὸν ἄριστον ἐν ἀνθρώ- 

” 7 > / \ \ Ἂν, / ” a 
Tous --- ὄρτυγα i) ἀλεκτρυόνα, Kal vat μὰ Δία ἔγωγε μᾶλλον ἢ 
“ \ “4 3 / \ \ UA na \ / 
ἵππον τε καὶ κύνα" οἶμαι δέ, νὴ τὸν κύνα, μᾶλλον ἢ TO Δαρείου 
χρυσίον κτήσασθαι δεξαίμην πολὺ πρότερον ἑταῖρον" οὕτως 
> \ / / 4 > ς “Ὁ 9 ς “Ὁ / \ 7 > 
ἐγὼ φιλέταιρός τίς εἰμι. ὑμᾶς οὖν ὁρῶν, σέ τε Kal Λύσιν, ἐκ- 

/ \ > / “ “ / » ΠΩ + 2 \ 
πέπληγμαι Kal εὐδαιμονίζω, ὅτι οὕτω νέοι ὄντες οἷοί τ᾽ ἐστὸν 
τοῦτο τὸ κτῆμα ταχὺ καὶ ῥᾳδίως κτᾶσθαι, καὶ σύ τε τοῦτον 

“ / 2 ΄ , \ ! \ 8 τῷ RR ig 
οὕτω φίλον ἐκτήσω ταχύ τε Kal σφόδρα, Kal αὖ οὗτος σέ" ἐγὼ 
δὲ οὕτω πόρρω εἰμὶ τοῦ κτήματος, ὥστε οὐδ᾽ ὅντινα τρόπον 
γίγνεται φίλος ἕτερος ἑτέρου οἶδα, ἀλλὰ ταῦτα δὴ αὐτά σε 
βούλομαι ἐρέσθαι ἅτε ἔμπειρον. 

9. Καί μοι εἶπέ" ἐπειδάν τίς τινα φιλῇ, πότερος ποτέρου 
φίλος γίγνεται, ὁ φιλῶν τοῦ φιλουμένου ἢ ὁ φιλούμενος τοῦ 
φιλοῦντος - ἢ οὐδὲν διαφέρει; Οὐδέν, ἔφη, ἔμοιγε δοκεῖ δια- 
φέρειν. ἸΙῶς λέγεις; ἣν δ᾽ ἐγώ: ἀμφότεροι ἄρα ἀλλήλων 

,ὔ / \ / / * ams £ \ “ n 
φίλοι γίγνονται, ἐὰν μόνος μόνον ὁ ἕτερος τὸν ἕτερον φιλῇ; 
Ἔμοιγε, ἔφη, δοκε. Τί δέ; οὐκ ἔστιν φιλοῦντα μὴ ἀντιφι- 
λεῖσθαι ὑπὸ τούτου ὃν ἂν φιλῇ; "ἔστιν. Τί δέ; ἄρα ἔστιν 

\ a ἴω @)} ee n x id > 
καὶ μισεῖσθαι φιλοῦντα; οἷόν που ἐνίοτε δοκοῦσι Kal οἱ épa- 
σταὶ πάσχειν πρὸς τὰ παιδικά: φιλοῦντες γὰρ ὡς οἷόν τε 

/ Ν e \ 7 > > ἴω ς \ \ an 
μάλιστα. οἱ μὲν οἴονται οὐκ ἀντιφιλεῖσθαι, οἱ δὲ Kal μισεῖσθαι " 
ἢ οὐκ ἀληθὲς δοκεῖ σοι τοῦτο; Σφόδρα γε, ἔφη, ἀληθές. Οὐ- 

a ’ na , > Biter ς \ A ς \ A 
κοῦν ἐν τῷ τοιούτῳ, ἣν δ᾽ ἐγώ, ὁ μὲν φιλεῖ, ὁ δὲ φιλεῖται ; 
Ναί. Πότερος οὖν αὐτῶν ποτέρου φίλος ἐστίν; ᾿ὁ φιλῶν τοῦ 

9 A > a 27 \ a ς 
φιλουμένου, ἐάν τε μὴ ἀντιφιλῆται ἐάν τε καὶ μισῆται, ἢ ὃ 
φιλούμενος τοῦ φιλοῦντος; ἢ οὐδέτερος αὖ ἐν τῷ τοιούτῳ οὐ- 
δετέρου φίλος ἑστίν, ἂν μὴ ἀμφότεροι ἀλλήλους φιλῶσιν; 
"Eouxe γοῦν οὕτως ἔχειν. ᾿Αλλοίως ἄρα νῦν ἡμῖν δοκεῖ ἢ 


ΛΥ͂ΣΙΣ. 


πρότερον ἔδοξεν. τότε μὲν γάρ, εἰ ὁ ἕτερος φιλοῖ, φίλω εἶναι 
ἄμφω. νῦν δέ, ἂν μὴ ἀμφότεροι φιλῶσιν, οὐδέτερος φίλος. 
Κινδυνεύει, ἔφη. Οὐκ ἄρα ἐστὶν φίλον τῷ φιλοῦντι οὐδὲν μὴ 
οὐκ ἀντιφιλοῦν. Οὐκ ἔοικεν. Οὐδ᾽ ἄρα φίλιπποί εἰσιν οὕς 
ἂν οἱ ἵπποι μὴ ἀντιφιλῶσιν, οὐδὲ φιλόρτυγες, οὐδ᾽ αὖ φιλόκυνές 
γε καὶ φίλοινοι καὶ φιλογυμνασταὶ καὶ φιλόσοφοι, ἂν μὴ ἡ 
σοφία αὐτοὺς ἀντιφιλῇ. ἢ φιλοῦσι μὲν ταῦτα ἕκαστοι, οὐ μέν- 
τοι φίλα ὄντα, ἀλλὰ ψεύδεθ᾽ ὁ ποιητής, ὃς ἔφη 
ὄλβιος, ᾧ παῖδές τε φίλοι καὶ μώνυχες ἵπποι 
καὶ κύνες ἀγρευταὶ καὶ ξένος ἀλλοδαπός; 

Οὐκ ἔμοιγε δοκεῖ, ἢ δ᾽ ὅς. ᾿Αλλ᾽ ἀληθῆ δοκεῖ λέγειν σοι; Ναί, 
Τὸ φιλούμενον ἄρα τῷ φιλοῦντι φίλον ἐστίν, ὡς ἔοικεν, ὦ Με- 
νέξενε, ἐάν TE μὴ φιλῇ ἐάν τε καὶ μισῇ " οἷον καὶ τὰ νεωστὶ 
γεγονότα παιδία, τὰ μὲν οὐδέπω φιλοῦντα, τὰ δὲ καὶ μισοῦντα, 
ὅταν κολάζηται ὑπὸ τῆς μητρὸς ἢ ὑπὸ τοῦ πατρός, ὅμως καὶ 
μισοῦντα ἐν ἐκείνῳ τῷ χρόνῳ πάντων μάλιστά ἐστι τοῖς γονεῦσι 
φίλτατα. ἤἘμοιγε δοκεῖ, ἔφη, οὕτως ἔχειν. Οὐκ ἄρα ὁ φιλῶν 
φίλος ἐκ τούτου τοῦ λόγου, ἀλλ᾽ ὁ φιλούμενος. “Eouxev. Καὶ 
ὁ μισοῦμενος ἐχθρὸς ἄρα, ἀλλ᾽ οὐχ ὁ μισῶν. Φαίνεται. ἸΠολ- 
λοὶ ἄρα ὑπὸ τῶν ἐχθρῶν φιλοῦνται, ὑπὸ δὲ τῶν φίλων μισοῦν- 
ται, καὶ τοῖς μὲν ἐχθροῖς φίλοι εἰσίν, τοῖς δὲ φίλοις ἐχθροί, εἰ 
τὸ φιλούμενον φίλον ἐστὶν ἀλλὰ μὴ τὸ φιλοῦν. καίτοι πολλὴ 
ἀλογία, ὦ φίλε ἑταῖρε, μᾶλλον δέ, οἶμαι, καὶ ἀδύνατον, τῷ τε 
φίλῳ ἐχθρὸν καὶ τῷ ἐχθρῷ φίλον εἶναι. ᾿Αληθῆ, ἔφη, ἔοικας 
λέγειν, ὦ Σώκρατες. Οὐκοῦν εἰ τοῦτ᾽ ἀδύνατον, τὸ φιλοῦν ἂν 
εἴη φίλον τοῦ φιλουμένου. Φαίνεται. To μισοῦν ἄρα πάλιν 
ἐχθρὸν τοῦ μισουμένουι ᾿Ανάγκη. Οὐκοῦν ταὐτὰ ἡμῖν συμ- 
βήσεται ἀναγκαῖον εἶναι ὁμολογεῖν, ἅπερ ἐπὶ τῶν πρότερον, 
πολλάκις φίλον εἶναι μὴ φίλου, πολλάκις δὲ καὶ ἐχθροῦ, ὅταν 
ἢ μὴ φιλοῦν τις φιλῇ ἢ καὶ μισοῦν φιλῇ πολλάκις δ᾽ ἐχθρὸν 
εἶναι μὴ ἐχθροῦ ἢ καὶ φίλου, ὅταν ἢ μὴ μισοῦν τις μισῇ ἢ 
καὶ φιλοῦν pion. ἹΚινδυνεύει, ἔφη. Τί οὖν δὴ χρησώμεθα, ἣν 
δ᾽ ἐγώ, εἰ μήτε οἱ φιλοῦντες φίλοι ἔσονται μήτε οἱ φιλούμενοι 
μήτε οἱ φιλοῦντές τε καὶ φιλούμενοι, ἀλλὰ καὶ παρὰ ταῦτα 


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ΠΛΑΤΏΝΟΣ 


ΝΜ \ 4 / 53 tf > / 
ἄλλους τινὰς ἔτι φήσομεν εἰναι φίλους ἀλλήλοις γιγνομένους ; 
\ Ἁ / 7 “ 
Οὐ μὰ τὸν Δία, ἔφη, ὦ Σώκρατες, οὐ πάνυ εὐπορῶ ἔγωγε. "Apa 
fe , Ss / Ἁ al n 
μή ἣν δ᾽ ἐγώ, ὦ Μενέξενε, τὸ παράπαν οὐκ ὀρθῶς ἐζητοῦμεν; 
fal 4 
Οὐκ ἔμοιγε δοκεῖ͵ «ἔφη, ὦ Σώκρατες, ὁ Λύσις. καὶ ἅμα εἰπὼν 
ἠρυθρίασεν" ἐδόκει γάρ μοι ἄκοντ᾽ αὐτὸν ἐκφεύγειν τὸ λεχθὲν 
ὃ \ \ [ὃ / \ a a / an > 
ιὰ TO σφόδρα προσέχειν τὸν νοῦν τοῖς λεγομένοις - δῆλος ὃ 
ἣν καὶ ὅτε ἠκροᾶτο οὕτως ἔχων. 
10. ᾿Εγὼ οὖν βουλόμενος τόν τε Μενέξενον ἀναπαῦσαι καὶ 
> \ ΄ο 4 [4 \ 
ἐκείνου ἡσθεὶς τῇ φιλοσοφίᾳ, οὕτω μεταβαλὼν πρὸς τὸν Avow 
5 nq a 
ἐποιούμην τοὺς λόγους, καὶ εἶπον  Λύσι, ἀληθῆ μοι δοκεῖς 
λέγειν ὅτι εἰ ὀρθῶς ἡμεῖς ἐσκοποῦμεν, οὐκ ἂν ποτε οὕτως ἐπλα- 
, > \ τ \ ἐπι ὦ \ Ἂ , ΄ὔ 
νώμεθα. ἀλλὰ ταύτῃ μὲν μηκέτι ἴωμεν" καὶ γὰρ χαλεπὴ τίς 
/ od ean e / e \ > ll »-»" 
μοι φαίνεται ὥσπερ ὁδὸς ἡ σκέψις - 7 δὲ ἐτράπημεν, δοκεῖ μοι 
χρῆναι ἰέναι, σκοποῦντας κατὰ τοὺς ποιητάς - οὗτοι γὰρ ἡμῖν 
ὥσπερ πατέρες τῆς σοφίας εἰσὶν καὶ ἡγεμόνες. λέγουσι δὲ 
δήπου οὐ φαύλως ἀποφαινόμενοι περὶ τῶν φίλων, οἱ τυγχά- 
νουσιν ὄντες" ἀλλὰ τὸν θεὸν αὐτόν φασὶν ποιεῖν φίλους 
> tA ΝΥ ’ > / / / a e 
αὐτούς, ἄγοντα παρ᾽ ἀλλήλους. λέγουσι δέ πως ταῦτα, ὡς 
ἐγῷμαι, ὡδί: 
> “4 \ c A A Ν e \ e Lal 
αἰεί τοι TOV ὁμοῖον ἄγει θεὸς ὡς TOV ὁμοῖον 
καὶ ποιεῖ γνώριμον: ἢ οὐκ ἐντετύχηκας τούτοις τοῖς ἔπεσιν; 
3 » 5 > “ \ a Ὁ “ 4 
Eyoy’, ἔφη. Οὐκοῦν καὶ τοῖς τῶν σοφωτάτων συγγράμμασιν 
> ΄ “ > \ / “ \ Ὁ “ ς ͵΄ὔ 
ἐντετύχηκας ταῦτα ταὐτὰ λέγουσιν, ὅτι τὸ ὅμοιον τῷ ὁμοίῳ 
eae re , 3 ᾿ Ἂν Ἃ ἢ 8 ς \ ἘΣ 
ἀνάγκη ἀεὶ φίλον εἶναι; εἰσὶν δέ που οὗτοι οἱ περὶ φύσεώς 
τε καὶ τοῦ ὅλου διαλεγόμενοι καὶ γράφοντες. ᾿Αληθῆ, ἔφη, 
λέγεις. ἾΑρ᾽ οὖν, ἣν δ᾽ ἐγώ, εὖ λέγουσιν; Ἴσως, ἔφη. Ἴσως, 
i » ea 2 , be Ὶ > na Ἂν \ \ a) > ὃν a > / 
ἣν δ᾽ ἐγώ, TO ἥμισυ αὐτοῦ, ἴσως δὲ Kal πᾶν, ἀλλ᾽ ἡμεῖς οὐ cuVi- 
εμεν. δοκεῖ γὰρ ἡμῖν ὅ γε πονηρὸς τῷ πονηρῷ, ὅσῳ ἂν ἐγγυ- 
/ / \ “Ὁ c o 7 3 θί / θΘ 
τέρω προσίῃ καὶ μᾶλλον ομίλῃ, τοσούτῳ ἐχθίων γίέίγνεσθαι. 
ἀδικεῖ γάρ' ἀδικοῦντας δὲ καὶ ἀδικουμένους ἀδύνατόν που 
φίλους εἶναι. οὐχ οὕτως; Ναί, ἢ δ᾽ ὅς. Ταύτῃ μὲν ἂν 
vA nr / X ef > > θὲ » »Μ e 
τοίνυν TOU λεγομένου TO ἡμισυ οὐκ aAnUES εἴη, εἴπερ OL πονη- 
ροὶ ἀλλήλοις ὅμοιοι. ᾿Αληθῆ λέγεις. ᾿Αλλά μοι δοκοῦσιν 
λέγειν τοὺς ἀγαθοὺς ὁμοίους εἶναι ἀλλήλοις καὶ φίλους, τοὺς 


ATZIZ. 


δὲ ἧς, ὅ L λέγεται περὶ αὐτῶν, μηδέποτε ὁμοίους μηδ᾽ 
€ κακούς, ὅπερ καὶ λέγ ερὶ αὐτῶν, μηδέποτε ὁμοίους μὴ 
> \ id lal 53 » > oe | / \ > 7 ἃ 
αὐτοὺς αὑτοῖς εἶναι, ἀλλ᾽ ἐμπλήκτους τε Kal ἀσταθμήτους " ὃ 
\ ee ig Led > / »Μ \ f “a > ΕΣ ΕΞ 
δὲ αὐτὸ αὑτῷ ἀνόμοιον εἴη καὶ διάφορον, σχολῇ γ᾽ ,av* τῳ 
ἄλλῳ ὅμοιον ἢ φίλον γένοιτο" ἢ οὐ καὶ σοὶ δοκεῖ οὕτως ; 
» > »Μ “A 2 ; ἅν ἢ ς 5 \ “ > 
Epo, ἔφη. Τοῦτο τοίνυν αἰνίττονται, as ἐμοὶ δοκοῦσιν, ὦ 
ε - ς x, Ψ a «εἕ / Xr x / e ς > 66 ~ 
ἑταῖρε, οἱ TO ὅμοιον τῷ ὁμοίῳ φίλον λέγοντες, ὡς ὁ ἀγαθὸς τῷ 
» “ / / /- ς \ \ 4 » a“ BA qn 
ἀγαθῷ μόνος μόνῳ φίλος, ὁ δὲ κακὸς οὔτε ἀγαθῷ οὔτε κακῷ 
οὐδέποτε εἰς ἀληθῆ φιλίαν ἔρχεται. συνδοκεῖ σοι; Karévev- 
»" ” + / 3 ενΝ ς / ς \ , Cm 
σεν. ᾿Ἐχομεν apa ἤδη, τίνες εἰσὶν οἱ φίλοι" ὁ γὰρ λόγος ἡμῖν 
/ [τὰ A Δ > > θ f I / y ὃ “ 
σημαίνει, ὅτι οἱ ἂν ὦσιν ἀγαθοί. άνυ γε, ἔφη, δοκεῖ. 
11. Καὶ ἐμοί, ἣν δ᾽ ἐγώ - καίτοι δυσχεραίνω τί γε ἐν αὐτῷ: 
f 9S 5 \ / + / \ ec 4 ς [2 lal 
φέρε οὖν, ὦ πρὸς Διός, ἴδωμεν Ti καὶ ὑποπτεύω. ὁ ὅμοιος τῷ 
ς / θ᾽ “ [τὰ Xr + + / e a 
ὁμοίῳ καθ᾽ ὅσον ὅμοιος φίλος, Kal ἔστιν χρήσιμος ὁ τοιοῦτος 
τῷ τοιούτῳ; μᾶλλον δὲ ὧδε: ὁτιοῦν ὅμοιον ὁτῳοῦν ὁμοίῳ τίνα 
ὠφελίαν [ἔχειν] 7) τίνα βλάβην ἂν ποιῆσαι δύναιτο, ὃ μὴ καὶ 
ἍΝ ς Ὁ é Fe θ "Ὁ a \ \ ες ᾽ ς “ / \ 
αὐτὸ αὑτῷ; ἢ Ti av παθεῖν, ὃ μὴ Kal Up αὑτοῦ πάθοι; τὰ 
\ aA a Pe ee ae / > ΄ / 2 
δὴ τοιαῦτα πῶς ἂν ὑπ’ ἀλλήλων ἀγαπηθείη, μηδεμίαν ἐπικου- 
ρίαν ἀλλήλοις ἔχοντα; ἔστιν ὅπως; Οὐκ ἔστιν. Ὃ δὲ μὴ 
ἀγαπῷτο, πῶς φίλον; Οὐδαμῶς. ᾿Αλλὰ δὴ ὁ μὲν ὅμοιος τῷ 
ὁμοίῳ οὐ φίλος - ὁ δὲ ἀγαθὸς τῷ ἀγαθῷ καθ᾽ ὅσον ἀγαθός, οὐ 
καθ᾽ ὅσον ὅμοιος, φίλος ἂν εἴη; Ἴσως. Τί δέ;. οὐχ ὁ ἀγαθός, 
» Ἂν » , \ an e \ x Μ e μή f 
καθ᾽ ὅσον ἀγαθός, κατὰ τοσοῦτον ἱκανὸς ἂν εἴη αὑτῷ; Nai. 
e ὃ / ες Ἁ 10 \ ὃ ’ % \ e / an 
O δέ ye ἱκανὸς οὐδενὸς δεόμενος κατὰ THY ἱκανότητα. ἸΠῶς 
\ v e δὲ ͵ ὃ , 7) ’ὔ » 7 5 > 4, 
γὰρ οὔ; ῳὋὉ δὲ μή του δεόμενος οὐδέ τι ἀγαπῴη ἄν. Οὐ yap 
οὖν ὋὉ δὲ μὴ ἀγαπῶν οὐδ᾽ ἂν φιλοῖ. Οὐ δῆτα. ‘O δὲ μὴ 
φιλῶν γε οὐ φίλος. Οὐ φαίνεται. lds οὖν οἱ ἀγαθοὶ τοῖς 
> rn e al fs ΝΜ \ > / a / > / 
ἀγαθοῖς ἡμῖν φίλοι ἔσονται THY ἀρχήν, ot μήτε ἀπόντες ποθει- 
\ > / e \ \ e a \ \ ” / 
vol aXAnAOLS — iKaVOL yap ἑαυτοῖς καὶ χωρὶς ὄντες --- NTE 
παρόντες χρείαν αὑτῶν ἔχουσιν; τοὺς δὴ τοιούτους τίς μηχανὴ 
περὶ πολλοῦ ποιεῖσθαι ἀλλήλους; Οὐδεμία, ἔφη. Φλοι δέ 
. A 39 \ a. a ΄ ε ΄ ᾽ a 
γε οὐκ ἂν εἶεν μὴ περὶ πολλοῦ ποιούμενοι ἑαυτούς. ᾿Αληθῆ. 
19. “A@pe δή, ὦ Avot, πῇ παρακρουόμεθα. ἄρά γε ὅλῳ τινὶ 
ἐξαπατώμεθα; ἸΠῶς δή; ἔφη. Ἤδη ποτέ του ἤκουσα λέγον- 
+ > 7 “ x \ Φ “Ὁ ς / \ 
TOS, Kal ἄρτι ἀναμιμνήσκομαι, OTL TO μὲν ὅμοιον τῷ ὁμοίῳ Kal 


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οἱ ἀγαθοὶ τοῖς ἀγαθοῖς πολεμιώτατοι elev: καὶ δὴ καὶ τὸν Ησί. 
οδον ἘΡΉγετὸ Ἡδρτῦρας λέγων ὡς oo 

καὶ κεραμεὺς κεραμεῖ κοτέει καὶ ἀοιδὸς ἀοιδῷ 

καὶ πτωχὸς πτωχῷ, 
καὶ τἄλλα δὴ πάντα οὕτως ἔφη ἀναγκαῖον εἶναι μάλιστα, 


wn 


ς ἥ \ Yj / 
Ta ὁμοιότατα «πρὸς ἄλληλα φθόνου τε καὶ φιλονικίας καὶ 
” y / \ > > ΄ ͵ \ \ 
ἔχθρας ἐμπίμπλασθαι, τὰ δ᾽ ἀνομοιότατα φιλίας. τὸν yap 
/ Lad / > / 4 3 \ \ > “Ὁ 
πένητα τῷ πλουσίῳ ἀναγκάζεσθαι φίλον εἶναι καὶ τὸν ἀσθενῆ 
“a an Ν a an 
τῷ ἰσχυρῷ THs ἐπικουρίας ἕνεκα, Kal TOV κάμνοντα τῷ ἰατρῷ" 
Ν 7 \ Ν \ 3 / b] a Ν 2 Υ̓ \ an 
10 Kal πάντα δὴ τὸν μὴ εἰδότα ἀγαπᾶν τὸν εἰδότα καὶ φιλεῖν. 
\ ὃ) ΝΜ) ᾿ ξή a δυό αλ ΄ ré 
καὶ δὴ Kal ἔτι ἐπεξήει τῷ λόγῳ μεγαλοπρεπέστερον, λέγων 
ε YA \ / Le Mm £ / / 3 > ’ 3 ἫΝ 
ὡς ἄρα παντὸς δέοι τὸ ὅμοιον τῷ ὁμοίῳ φίλον εἶναι, ἀλλ᾽ αὐτὸ 
, na 
TO ἐναντίον εἴη τούτου" TO γὰρ ἐναντιώτατον τῷ ἐναντιωτάτῳ 
3 / / > A \ “A ΄ Ψ 
εἶναι μάλιστα φίλον. ἐπιθυμεῖν γὰρ τοῦ τοιούτου ἕκαστον, 
> > > n «ς / \ \ \ \ e “Ὁ ᾿, \ Ν 
15 ἀλλ᾽ οὐ τοῦ ὁμοίου: τὸ μὲν γὰρ ξηρὸν ὑγροῦ, τὸ δὲ ψυχρὸν 
“ Ν \ \ v4 \ \ ? \ > / \ \ Ν 
θερμοῦ, τὸ δὲ πικρὸν γλυκέος, τὸ δὲ ὀξὺ ἀμβλέος, τὸ δὲ κενὸν 
df \ \ [9] \ , \ 9 [χὰ 
πληρώσεως, καὶ τὸ πλῆρες δὲ κενώσεως" καὶ τἄλλα οὕτω 
\ \ ; ΤΟΙ͂Ν / \ \ 9 \ 3 , Led 
κατὰ τὸν αὐτὸν λόγον. τροφὴν yap εἶναι TO ἐναντίον τῷ 
/ \ «“ A € / > \ xX > r 
ἐναντίῳ" TO yap ὅμοιον τοῦ ὁμοίου οὐδὲν ἂν ἀπολαῦσαι. καὶ 
9 al \ 5 Ὁ“ 
20 μέντοι, ὦ ἑταῖρε, καὶ κομψὸς ἐδόκει εἶναι ταῦτα λέγων" εὖ 
γ. al 7 io > lal “ 
γὰρ ἔλεγεν. ὑμῖν δέ, ἦν δ᾽ ἐγώ, πῶς δοκεῖ λέγειν; Ed γε, 
» bg / [χά ¢ δ᾿ la) fa) x Vs 
ἔφη ὁ Μενέξενος, ws ye οὑτωσὶ ἀκοῦσαι. Φῶμεν ἄρα τὸ ἐναν-- 
τίον τῷ ἐναντίῳ μάλιστα φίλον εἶναι; Ἰ]Πάνυ γε. Elev, ἣν 
’ / Lg cr \ 
δ᾽ ἐγώ" οὐκ ἀλλόκοτον, ὦ Μενέξενε; καὶ ἡμῖν εὐθὺς ἅσμενοι 
25 ἐπιπηδήσονται οὗτοι οἱ πάσσοφοι ἄνδρες, οἱ ἀντιλογικοί, καὶ 
ἐρήσονται εἰ οὐκ ἐναντιώτατον ἔχθρα φιλίᾳ; οἷς τί ἀποκρινού- 
x > > / e a “ 3 “Ὁ > / 
μεθα; ἢ οὐκ ἀνάγκη ὁμολογεῖν ὅτι ἀληθῆ λέγουσιν ; ᾿Ανάγκη. 
9 \ a , / 
"Ap οὖν, φήσουσιν, TO ἐχθρὸν τῷ φίλῳ φίλον ἢ TO φίλον τῷ 
an Ν / “ Ἃ Ν 
ἐχθρῷ; Οὐδέτερα, ἔφη. ᾿Αλλὰ τὸ δίκαιον τῷ ἀδίκῳ, ἢ τὸ 
a A. 92 / Xx \ > » a “a > » 
30 σῶφρον τῷ ἀκολάστῳ, ἢ τὸ ἀγαθὸν τῷ κακῷ; Οὐκ ἄν μοι 
n e/ » > Ν / μια BM Wet » \ \ 
δοκεῖ οὕτως ἔχειν. ᾿Αλλὰ μέντοι, ἣν δ᾽ ἐγώ, εἴπερ γε κατὰ τὴν 
᾽ 7 / Λ > U > / \ an / 5 
ἐναντιοτητά TL τῳ φίλον ἐστίν, ἀνάγκη καὶ ταῦτα φίλα εἰναι. 
7A / Οὔ » \ of ry oe / A \ > / 
νάγκη. Οὔτε dpa TO ὅμοιον τῷ ὁμοίῳ οὔτε TO ἐναντίον τῷ 
b / / > » 
ἐναντίῳ φίλον. Οὐκ ἔοικεν. 


ΛΥ͂ΣΙΣ. 


\ nr al 
13. "Ere δὲ καὶ τόδε σκεψώμεθα, μὴ ETL μᾶλλον ἡμᾶς λαν- 
θάνει τὸ φίλον ὡς ἀληθῶς οὐδὲν τούτων ὄν, ἀλλὰ τὸ μήτε 
> \ / Ν / [τά \ / a > nr 
ἀγαθὸν μήτε κακὸν φίλον οὕτω ποτὲ γιγνόμενον τοῦ ἀγαθοῦ. 
τ ὃ ’ \ \ , 5 ’ 
Πῶς, ἢ δ᾽ ὅς, λέγεις; ᾿Αλλὰ μὰ Δία, ἣν δ᾽ ἐγώ, οὐκ οἶδα, 
> \ ay ᾿Ξ > nan ἘΦ \ a n / > ΄ \ 
ἀλλὰ TH ὄντι AUTOS εἰλυγγίω ὑπὸ τῆς τοῦ λόγου ἀπορίας, καὶ 
΄ \ \ > , / \ \ , 3 
κινδυνεύει κατὰ τὴν ἀρχαίαν παροιμίαν τὸ καλὸν φίλον εἶναι. 
ἴω Ὁ / “ Ἀ Ps 
ἔοικε γοῦν μαλακῷ τινι καὶ λείῳ Kal ALTap@: διὸ Kal οὕτως 
ε ͵ , \ ὃ ὃ ν» ς a Ὁ a ” 7 
ῥᾳδίως διολισθαίνει καὶ διαδύεται ἡμᾶς, ἅτε τοιοῦτον ὄν. λέγω 
5 b) \ \ 3 \ δ᾽ > ” ” / 
yap τἀγαθὸν καλὸν εἶναι" σὺ δ᾽ οὐκ οἴει; "ἔγωγε. Λέγω 
“ a a / 
τοίνυν ἀπομαντευόμενος, τοῦ καλοῦ τε κἀγαθοῦ φίλον εἶναι 
\ ἃ ’ὔ 
τὸ μήτε ἀγαθὸν μήτε κακόν" πρὸς ἃ δὲ λέγων μαντεύομαι, 
al ‘as BU 
ἄκουσον. δοκεῖ μοι ὡσπερεὶ τρία ἄττα εἶναι γένη, TO μὲν 
» ’ \ \ / Ν > ey δ. Ὁ Ὰ bs ’ / \ ,ὔ 
ἀγαθόν, τὸ δὲ κακόν, τὸ δ᾽ οὔτ᾽ ἀγαθὸν οὔτε κακόν" τί δὲ σοί; 
Κ ΔῸΣ 4 / ” K \ » ᾽ θὲ > θῶ » Ν ᾿ la 
ai ἐμοί, ἔφη. Καὶ οὔτε τἀγαθὸν τἀγαθῷ οὔτε τὸ κακὸν τῷ 
D οὔτε τἀγαθὸν τῷ κακῷ φίλον εἶναι, ὥ vo ὁ ἔ 
κακῷ οὔτε τἀγαθὸν TW κακῷ εἶναι, ὥσπερ οὐδ᾽ ὁ ἔμπρο- 


/ 7A / / ” 7, ἂν. / Ἂ tas 
σθεν λόγος ἐᾷ" λείπεται δή, εἴπερ THO τί ἐστιν φίλον, TO μήτε 


» Ν / \ / 53 Xx a b) a xX a 4 
ἀγαθὸν μήτε κακὸν φίλον εἶναι ἢ τοῦ ἀγαθοῦ ἢ Tod τοιούτου 
, ᾽ \ / “ “Ὁ / 
οἷον αὐτό ἐστιν. οὐ yap δήπου τῷ κακῷ φίλον ἄν τι γένοιτο. 
nr \ \ δ an ξ 
᾿Αληθῆ. Οὐδὲ μὴν τὸ ὅμοιον τῷ ὁμοίῳ ἔφαμεν ἄρτι" ἦ Yap; 
, > 7 » ws 4 > tg / a Ν “ 
Ναί. Οὐκ ἄρα ἔσται τῷ μήτε ἀγαθῷ μήτε κακῷ τὸ τοιοῦτον 
: sie’, 5) / Bares a oy» \ ΄ὔ 
φίλον οἷον αὐτό, Οὐ φαίνεται. To ἀγαθῷ ἄρα τὸ μήτε 
> \ , \ , , , , , 
ἀγαθὸν μήτε κακὸν μόνῳ μόνον συμβαίνει γίγνεσθαι φίλον. 
4 
᾿Ανάγκη, ὡς ἔοικεν. 
“Ὁ > / 95 a lal 
14. *Ap’ οὖν καὶ καλῶς, ἦν δ᾽ ἐγώ, ὦ παῖδες, ὑφηγεῖται 
ἡμῖν τὸ νῦν λεγόμενον ; εἰ γοῦν ἐθέλοιμεν ἐννοῆσαι τὸ ὑγιαῖ- 
nan > \ > aA cal > \ > / « lal \ 
νον σῶμα, οὐδὲν ἰατρικῆς δεῖται οὐδὲ ὠφελίας - ἱκανῶς yap 
” of ε , "5 ae ὍΣ, n , ὃ \ \ ΨΕῪ 3 
ἔχει, ὥστε ὑγιαίνων οὐδεὶς ἰατρῷ φίλος διὰ τὴν ὑγίειαν. ἢ 
ς \ lal 
yap; Οὐδείς. ᾿Αλλ᾽ ὁ κάμνων, οἶμαι, διὰ τὴν νόσον. Ids 
\ DLA , \ δ᾽ / > \ δὲ > 4 \ > 
yap οὔ; Νόσος μὲν δὴ κακόν, ἰατρικὴ δὲ ὠφέλιμον καὶ aya- 
/ / a / , \ \ n 3 ” > ‘ 
Gov. Nai. Σῶμα δέ γέ που κατὰ τὸ σῶμα εἶναι οὔτε ἀγαθὸν 
¢ / lal 
οὔτε κακόν. Οὕτως. ᾿Αναγκάζεται δέ ye σῶμα διὰ νόσον 
ἰατρικὴν ἀσπάζεσθαι καὶ φιλεῖν. Δοκεῖ μοι. Τὸ μήτε κακὸν 
‘ / / “A Ὁ “ 
dpa μήτε ἀγαθὸν φίλον γίγνεται Tov ἀγαθοῦ διὰ κακοῦ Tapov- 
΄ » “ / id \ / ιν Ἃς Ν 
σίαν. "Ἑοικεν. Δῆλον δέ γε ὅτι πρὶν γενέσθαι αὐτὸ κακὸν 


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Ν n cal @ \ \ Ν 
ὑπὸ τοῦ κακοῦ οὗ ἔχει. οὐ γὰρ δή γε κακὸν γεγονὸς ἔτι ἂν 
“ b] a b] a Ν 7 " » ΄ \ ” 
τοῦ ἀγαθοῦ ἐπιθυμοῖ καὶ φίλον ein: ἀδύνατον yap ἔφαμεν 
\ > ἣν , * > tes / / Fgh eae | 
κακὸν ἀγαθῷ φίλον εἶναι. ᾿Αδύνατον γάρ. Σκέψασθε δὴ ὃ 
΄, / \ “ » , - BN > \ / a / 
λέγω. λέγω yap ὅτι ἔνια μέν, οἷον ἂν ἢ TO παρόν, τοιαῦτά 
b] \ > ἥν \ x ef » ee , / 
ἐστι καὶ αὐτά, ἔνια δὲ οὔ. ὥσπερ εἰ ἐθέλοι TIS χρώματί τῷ 
fal a “a 4 \ 
ὁτιοῦν ἀλεῖψαι, πάρεστίν που τῷ ἀλειφθέντι TO ἐπαλειφθέν. 
3 / a ‘ 
Πάνυ ye. ἾΑρ᾽ οὖν καὶ ἔστιν τότε τοιοῦτον THY χρόαν TO 
ἀλειφθέν, οἷον τὸ ἐπόν; Οὐ μανθάνω, ἣ δ᾽ ὅς. ᾿Αλλ᾽ ὧδε, 
/ / 
ἣν δ᾽ ἐγώ. εἴ τίς σου ξανθὰς οὔσας τὰς τρίχας ψιμυθίῳ ἀλεί- 
f / \ 5 x , > » , > 
Ψείεν, πότερον τότε λευκαὶ εἶεν ἢ φαίνοιντ᾽ av; PaivowwrT 
A > γ᾽ “ Ν \ / > xX > lal 2 U JS 
av, ἣ δ᾽ ὅς. Kai μὴν παρείη γ᾽ ἂν αὐταῖς λευκότης. Nai. 
a 4 
᾿Αλλ᾽ ὅμως οὐδέν τι μᾶλλον ἂν εἶεν λευκαί πω, ἀλλὰ παρού- 
/ a 
σης λευκότητος οὔτε TL λευκαὶ οὔτε péXaLVAal εἰσιν. ᾿Αληθῆ. 
δ > ‘ an lal Ν “Ὁ lal 
᾿Αλλ᾽ ὅταν δή, ὦ φίλε, TO γῆρας αὐταῖς ταὐτὸν τοῦτο χρῶμα 
>? / /, ? / φ' \ , lal / 
ἐπαγάγῃ, τότε ἐγένοντο οἵόνπερ TO παρόν, λευκοῦ παρουσίᾳ 
,ὔ fal \ Yj r a 7 > lal a , ? es 
λευκαί. ἸΙῶς yap ov; 'Γοῦτο τοίνυν ἐρωτῶ viv δή, εἰ ᾧ av 
τι παρῇ, τοιοῦτον ἔσται τὸ ἔχον οἷον τὸ παρόν" ἢ ἐὰν μὲν 
7 ῇ a 4 ᾽Ν \ / » Ὁ“ n 
κατά τινα τρόπον παρῇ, ἔσται, ἐὰν δὲ μή, οὔ; Οὕτω μᾶλ- 
/ \ & « Ν “ 
λον, ἔφη. Καὶ τὸ μήτε κακὸν ἄρα μήτε ἀγαθὸν ἐνίοτε κακοῦ 
¢ \ n 
παρόντος οὔπω κακόν ἐστιν, ἔστιν δ᾽ OTE ἤδη TO τοιοῦτον γέγο- 
a ¢ \ > a 
vev. Ἰάνυ ye. Οὐκοῦν ὅταν μήπω κακὸν ἢ κακοῦ παρόντος, 
/ a a al \ 
αὕτη μὲν ἡ παρουσία ἀγαθοῦ αὐτὸ ποιεῖ ἐπιθυμεῖν " ἡ δὲ κακὸν 
ποιοῦσα ἀποστερεῖ αὐτὸ τῆς τε ἐπιθυμίας ἅμα καὶ τῆς φιλίας 
b) 6 n > \ + ? \ A \ A 2 Ag > \ 
τἀγαθοῦ. οὐ yap ἔτι ἐστὶν οὔτε κακὸν οὔτε ἀγαθόν, ἀλλὰ Ka- 
/ \ a ‘ 9 5 a 
Kov: φίλον δὲ ἀγαθῷ κακὸν οὐκ ἣν. Οὐ yap οὖν. Διὰ ταῦτα 
\ » XN \ Ya \ -“ 
δὴ φαῖμεν ἂν καὶ τοὺς ἤδη σοφοὺς μηκέτι φιλοσοφεῖν, εἴτε 
θ \ » Μ ΄ > « >> 7.5 / - 
εοὶ εἴτε ἄνθρωποί εἰσιν οὗτοι" οὐδ᾽ αὖ ἐκείνους φιλοσοφεῖν 
Ν 
τοὺς οὕτως ἄγνοιαν ἔχοντας ὥστε κακοὺς εἶναι" κακὸν γὰρ καὶ 
a n \ \ 
ἀμαθῆ οὐδένα φιλοσοφεῖν. λείπονται δὴ οἱ ἔχοντες μὲν TO 
-“ \ na 
κακὸν τοῦτο, τὴν ἄγνοιαν, μήπω δὲ ὑπ᾽ αὐτοῦ ὄντες ἀγνώμονες 
ΝΥ a > > + ς ΄ \ PAN ἃ ΤῸΝ Ἂ 
μηδὲ ἀμαθεῖς, ἀλλ᾽ ἔτι ἡγούμενοι μὴ εἰδέναι ἃ μὴ ἴσασιν. διὸ 
\ \ an ς 7 bs \ bY / ” 
δὴ καὶ φιλοσοφοῦσιν οἱ οὔτε ἀγαθοὶ οὔτε κακοί πω ὄντες " 
/ an / \ \ 
ὅσοι δὲ κακοί, οὐ φιλοσοφοῦσιν, οὐδὲ οἱ ἀγαθοί" οὔτε yap TO 
“ ¢ fal ες / a 
ἐναντίον τοῦ ἐναντίου οὔτε TO ὅμοιον τοῦ ὁμοίου φίλον ἡμῖν 


δᾶ. oi 


ΛΥΣΙΣ. 


an : , Fee , ’ 
ἐφάνη ἐν τοῖς ἔμπροσθεν λόγοις. ἢ οὐ μέμνησθε; Πάνυ γε, 
a a , 53 
ἐφάτην. Νῦν ἄρα, ἣν δ᾽ ἐγώ, ὦ Avot τε καὶ Μενέξενε, παντὸς 
an ἃ 5 
μᾶλλον ἐξηυρήκαμεν ὃ ἔστιν τὸ φίλον καὶ οὔ. φαμὲν γὰρ 
\ \ \ ἈΝ an a 
αὐτό, καὶ κατὰ τὴν ψυχὴν καὶ κατὰ TO σῶμα Kal πανταχοῦ, 
XN \ / ‘ an an na 
TO μήτε κακὸν μήτε ἀγαθὸν διὰ κακοῦ παρουσίαν τοῦ ἀγαθοῦ 
/ 
φίλον εἶναι. ἸΙαντάπασιν ἐφάτην τε καὶ συνεχωρείτην οὕτω 
5 de 
τοῦτ᾽ ἔχειν. 
Κ \ \ \ Ἐν > \ / ΝΜ “ / 
15. Kai δὴ καὶ αὐτὸς ἐγὼ πάνυ ἔχαιρον, ὥσπερ θηρευτής 
» > nm ἃ 2 , ” ᾽ > 30.» «ς , 
τις, ἔχων ἀγαπητῶς ὃ ἐθηρευόμην. κἄπειτ᾽ οὐκ οἶδ᾽ ὁπόθεν 
> / ς ΄ > an ἢ > 3 an » Ν 
μοι ἀτοπωτάτη τις ὑποψία εἰσῆλθεν, ὡς οὐκ ἀληθῆ εἴη τὰ 
ὡμολογημένα ἡμῖν - καὶ εὐθὺς ἀχθεσθεὶς εἶπον Βαβαί, ὦ Avot 
\ / io v / / / 
te καὶ Μενέξενε, κινδυνεύομεν ὄναρ πεπλουτηκέναι. Τί pa- 
4 “ 9 
Mota; ἔφη ὁ Μενέξενος. Φοβοῦμαι, ἣν δ᾽ ἐγώ, μὴ ὥσπερ 
/ 
ἀνθρώποις ἀλαζόσιν λόγοις τισὶν τοιούτοις ἐντετυχήκαμεν 
περὶ τοῦ pirov. Ids δή; ἔφη. “Ode, ἣν δ᾽ ἐγώ, σκοπῶμεν " 
, ἃ x v , , Σ / 4 x BLA > UY 
φίλος ὃς av εἴη, πότερον ἐστίν τῳ φίλος ἢ οὔ; ᾿Ανάγκη, 
7 , 4 > \ Ψ \ , “Ὁ ἡ am. ¢ ΄ 
ἔφη. Llorepov οὖν οὐδενὸς ἕνεκα καὶ δι᾽ οὐδέν, ἢ ἕνεκά Tov 
, 7 , , / / 
καὶ διά τι; “Evexad tov καὶ διά τι. ἸΠότερον φίλου ὄντος 
2 / “Ὁ / ®@ [τά , / «ς / Ὁ /- x 
ἐκείνου τοῦ πράγματος, οὗ ἕνεκα φίλος ὁ φίλος TO φίλῳ, ἢ 
οὔτε φίλου οὔτε ἐχθροῦ; Οὐ πάνυ, ἔφη, ἕπομαι. ἸΤκότως 
3 
γε, ἦν δ᾽ ἐγώ: ἀλλ᾽ ὧδε ἴσως ἀκολουθήσεις, οἶμαι δὲ καὶ ἐγὼ 
an » « 7 e ͵7 ᾿ Ν ” n 
μᾶλλον εἴσομαι 6 TL λέγω. ὁ κάμνων, νυνδὴ ἔφαμεν, TOD 
> an / > e/ / > na \ ’ “ 
ἰατροῦ φίλος: οὐχ οὕτως; Ναί. Οὐκοῦν διὰ νόσον ἕνεκα 
“ n e 
ὑγιείας τοῦ ἰατροῦ φίλος; Ναί. ἪἫ δέ ye νόσος κακόν; 
mm 5 > \ DN x Ἃ 
Πῶς δ᾽ οὔ; Τί δὲ ὑγέεια; ἣν δ᾽ ἐγώ: ἀγαθὸν ἢ κακὸν ἢ 
οὐδέτερα; ᾿Αγαθόν, ἔφη. ᾿᾿Ελέγομεν δ᾽ ἄρα, ὡς ἔοικεν, ὅτι 
τὸ σῶμα, οὔτε ἀγαθὸν οὔτε κακὸν ὄν, διὰ τὴν νόσον, τοῦτο δὲ 
\ Ν / fal > a / > / > \ me 5 ͵7 
διὰ τὸ κακόν, τῆς ἰατρικῆς φίλον ἐστίν: ἀγαθὸν δ᾽ ἡ ἰατρική" 
“ Ν an e / \ / id > \ > 7 4 \ 
ἕνεκα δὲ τῆς ὑγιείας THY φιλίαν ἡ ἰατρικὴ ἀνήρηται" ἡ δὲ 
53 ᾿ , 
ὑγίεια ἀγαθόν. yap; Ναί. Φίλον δὲ ἢ οὐ φίλον ἡ ὑγίεια; 
Φίλον. Ἡ δὲ νόσος ἐχθρόν. Lavy γε. To οὔτε κακὸν οὔτε 
Ν \ n “ / 
ἀγαθὸν dpa διὰ τὸ κακὸν καὶ τὸ ἐχθρὸν τοῦ ἀγαθοῦ φίλον 
ἐστὶν ἕνεκα τοῦ ἀγαθοῦ καὶ φίλου. Φαίνεται. “Evexa ἄρα τοῦ 
fal / 
φίλου τὸ φίλον , τοῦ φίλου" φίλον διὰ τὸ ἐχθρόν. “Hovxev. 


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> Ἢ > / \ lal 
16. Εἶεν, Av δ᾽ ἐγώ. ἐπειδὴ ἐνταῦθα ἥκομεν, ὦ παῖδες, 
a \ lal 
πρόσσχωμεν TOV νοῦν. μὴ ἐξαπατηθῶμεν. ὅτι μὲν yap φίλον 
ra /. \ ΄ / 7 bial / \ Ene. , > oe ΕἾ 
τοῦ φίλου τὸ φίλον γέγονεν, ἐῶ χαίρειν, καὶ τοῦ ὁμοίου γ᾽ (ὅτι 
bE / / A » b) 7 5 > > ὁ 
TO ὅμοιον φίλον γίγνεται, ὃ ἔφαμεν ἀδύνατον εἶναι" ἀλλ᾽ ὅμως 
7, , \ ς “ > / \ a / ς 
τόδε σκεψώμεθα, μὴ ἡμᾶς ἐξαπατήσῃ τὸ νῦν λεγόμενον. ἡ 
> 7 / “ an ς / / 7 > “ \ 
ἰατρική, φαμέν, ἕνεκα τῆς ὑγιείας φίλον. Ναί. Οὐκοῦν kai. 
ἡ ὑγίεια φίλον; Ἰ]άνυ γε. Ec ἄρα φίλον, ἕνεκά του. Nai. 
Φίλου γέ τινος δή, εἴπερ ἀκολουθήσει τῇ πρόσθεν ὁμολογίᾳ. 
a a I 9S h 
Πάνυ ye. Οὐκοῦν καὶ ἐκεῖνο φίλον αὖ ἔσται ἕνεκα φίλου; 
Ν 7ὔ a: > 95) 3 > , > an ς a e/ 37 Ἃ 
at. p οὖν οὐκ ἀνάγκη ἀπειπεῖν ἡμᾶς οὕτως ἰόντας, ἢ 
}] / b] / > / ἃ > Be ee | / x - 9 / 
ἀφικέσθαι ἐπί τινα ἀρχήν, ἣ οὐκέτ᾽ ἐπανοίσει ἐπ᾽ ἄλλο φίλον, 
> > a ¢ Ν al I 
[ἀλλ᾽ ἥξει] ἐπ᾽ ἐκεῖνο 6 ἐστιν «τὸ πρῶτον φίλον, οὗ ἕνεκα 
/- 5S / an 
Kal τὰ ἄλλα φαμὲν πάντα φίλα εἶναι; ᾿Ανάγκη. Τοῦτο δή 
> ἃ 7 Ni. ee fal μον ΄ ἃ "ὕ 2 Ι Ψ 
ἐστιν ὃ λέγω, μὴ ἡμᾶς τάλλα πάντα ἃ εἴπομεν ἐκείνου ἕνεκα 
/ 5 4 ” 7 by > a) 5 eS 3 ᾽ 
φίλα εἶναι, ὥσπερ εἴδωλα ἄττα ὄντα αὐτοῦ, ἐξαπατᾷ, H ὃ 
Ree.) \ a As £ > a > , > / \ 
ἐκεῖνο TO πρῶτον, ὃ ὡς ἀληθῶς ἐστι φίλον. ἐννοήσωμεν γὰρ 
© 4 n an 
οὑτωσί: ὅταν Tis TL περὶ πολλοῦ ποιῆται, οἱἵόνπερ ἐνίοτε 
la 7 “ eX 
πατὴρ ὑὸν ἀντὶ πάντων TOV ἄλλων χρημάτων προτιμᾷ, ὁ δὴ 
“ “ \ \ Ν Ὁ 
τοιοῦτος ἕνεκα τοῦ τὸν ὑὸν περὶ παντὸς ἡγεῖσθαι ἄρα καὶ 
ἄλλο τι ἂν περὶ πολλοῦ ποιοῖτο; οἷον εἰ αἰσθάνοιτο αὐτὸν 
, > n n 3 
κώνειον πεπωκότα, Apa περὶ πολλοῦ ποιοῖτ᾽ ἂν οἶνον, εἴπερ 
an ς a με e\ / / / » > an \ 
τοῦτο ἡγοῖτο τὸν ὑὸν σώσειν; Ti μήν; ἔφη. Οὐκοῦν καὶ 
\ 3 va > e ς 3 > / / Φ > iD , 
TO ἀγγεῖον, ἐν ᾧ ὁ οἶνος ἐνείη; Πάνυ ye. “Ap οὖν τότε 
OX \ / a 7 , x \ eX 
οὐδὲν περὶ πλείονος ποιεῖται κύλικα κεραμέαν ἢ TOV ὑὸν 
\ ene, τυ τ ἄγένας . ΄, ¥ PE ERE ῦ A 20s 
TOV αὑτοῦ, οὐδὲ τρεῖς κοτύλας οἴνου ἢ TOV ὑόν; ἢ ὧδέ TAS 
“ 4 \ 
ἔχει" πᾶσα ἡ τοιαύτη σπουδὴ οὐκ ἐπὶ τούτοις ἐστὶν ἐσπου- 
/ 2 \ an Ψ / / > > 5 ᾽ 
δασμένη, ἐπὶ τοῖς ἕνεκά του παρασκευαζομένοις, ἀλλ᾽ ἐπ 
ι ἡ “ 
ἐκείνῳ, οὗ ἕνεκα πάντα τὰ τοιαῦτα παρασκευάζεται. οὐχ 
Ὁ / 4 ς Ν a 4 / \ 
OTL πολλάκις λέγομεν, WS περὶ πολλοῦ ποιούμεθα χρυσίον καὶ 
\ a . 
ἀργύριον" ἀλλὰ μὴ οὐδέν TL μᾶλλον οὕτω TO γε ἀληθὲς ἔχῃ" 
by ΡΟ, Pah SF ἃ \ \ / Paes" Ae SE 
ἀλλ᾽ ἐκεῖνο ἐστιν ὃ περὶ παντὸς ποιούμεθα, ὃ ἂν φανῇ ὄν, 
ὅτου ἕνεκα καὶ χρυσίον καὶ πάντα τὰ παρασκευαζόμενα παρα- 
/ ἈΝΑ Ψ Ὁ / i > A \ \ 
σκευάζεται. ap οὕτως φήσομεν; Ἰ]Πάνυ ye. Οὐκοῦν καὶ περὶ 
nr f «ς \ / , Λ ra 
Tov φίλου ὁ αὐτὸς λόγος; ὅσα yap φαμεν φίλα εἶναι ἡμῖν 


ΛΥ͂ΣΙΣ. 


r / , /, , 
ἕνεκα φίλου τινὸς ἑτέρου, ῥήματι φαινόμεθα λέγοντες αὐτό" 
, \ aA ΠῚ a Σ ad > \ 3 > ἃ - 
φίλον δὲ τῷ ὄντι κινδυνεύει ἐκεῖνο αὐτὸ εἶναι, εἰς ὃ πᾶσαι 
αὗται αἱ λεγόμεναι φιλίαι. τελευτῶσιν. Κινδυνεύει οὕτως, 

“ “ Ψ , Vv 
ἔφη, ἔχειν. Οὐκοῦν τό ye τῷ ὄντι φίλον ov φίλου τινὸς ἕνεκα 
φίλον ἐστίν; ᾿Αληθῆ. 
n \ \ , A 
1%. Τοῦτο μὲν δὴ ἀπήλλακται, μὴ φίλου τινὸς ἕνεκα τὸ 
> \ U4 L ͵ 
φίλον φίλον εἶναι" ἀλλ᾽ apa τὸ ἀγαθόν ἐστιν φίλον; "ἔμοιγε 
n Ν Ν ar 
δοκεῖ. °Ap’ οὖν διὰ τὸ κακὸν τὸ ἀγαθὸν φιλεῖται, καὶ ἔχει 
@ > an wv e \ 3. / 5 fal % - \ 
ὧδε" εἰ τριῶν ὄντων ὧν νυνδὴ ἐλέγομεν, ἀγαθοῦ καὶ κακοῦ Kal 
7 > Qn 4 n \ 4 / \ \ \ » 
μήτε ἀγαθοῦ μήτε κακοῦ, τὰ δύο λειφθείη, τὸ δὲ κακὸν ἐκ- 
\ ᾽ ,, Ν \ > / / / / 
ποδὼν ἀπέλθοι καὶ μηδενὸς ἐφάπτοιτο μήτε σώματος μήτε 
rn , an ” ἃ / > \ > e \ ” \ 
ψυχῆς μήτε TOV ἄλλων, ἃ δή φαμεν αὐτὰ καθ᾽ αὑτὰ οὔτε κακὰ 
3 7 > / ἊΨ ΄ >Q\ xX δ... σὺ / By δ δ 
εἶναι οὔτε ἀγαθά, ἄρα τότε οὐδὲν ἂν ἡμῖν χρήσιμον εἴη τὸ ἀγα- 
, 2 Ἂν, .ΔὉ x \ 5 > \ \ ς a Ψ 
θόν, ἀλλ᾽ ἄχρηστον ἂν γεγονὸς εἴη; εἰ γὰρ μηδὲν ἡμᾶς ἔτι 
rn / 
βλάπτοι, οὐδὲν ἂν οὐδεμιᾶς ὠφελίας δεοίμεθα, καὶ οὕτω δὴ ἂν 
o Ἁ \ \ a 
τότε γένοιτο κατάδηλον, OTL διὰ TO κακὸν τἀγαθὸν ἠγαπῶμεν 
\ 2 “ ¢e / x “ lal \ > / b. \ 
καὶ ἐφιλοῦμεν, ὡς φάρμακον ὃν τοῦ κακοῦ TO ἀγαθόν, τὸ δὲ 
Ἁ ‘ / Ἁ li nr 
κακὸν νόσημα" νοσήματος δὲ μὴ ὄντος οὐδὲν δεῖ φαρμάκου. 
> ey “ / / \ Ἂν» > ‘ \ \ \ ς » 
ἄρ᾽ οὕτω πέφυκέ τε καὶ φιλεῖται τἀγαθὸν διὰ τὸ κακὸν ὑφ 
cal an n n a \ 
ἡμῶν, τῶν μεταξὺ ὄντων τοῦ κακοῦ τε Kal τἀγαθοῦ, αὐτὸ δ᾽ 
ς a of > / ΕΝ Ὑ 5 > ef 
ἑαυτοῦ ἕνεκα οὐδεμίαν χρείαν ἔχει; “Korxev, ἢ δ᾽ ὅς, οὕτως 
» 55) - ae / ς΄ > a > a > xX 4 / \ 
ἔχειν. To dpa φίλον ἡμῖν ἐκεῖνο, εἰς ὃ ἐτελεύτα πάντα Ta 
͵ 3 
ἄλλ᾽, ἃ ἕνεκα ἑτέρου φίλου φίλα ἔφαμεν εἶναι, οὐδὲν δὴ τούτοις 
yy nr \ \ / σ΄ / / \ \ a“ 
ἔοικεν. ταῦτα μὲν yap φίλου ἕνεκα φίλα κέκληται, TO δὲ TO 
v / lal > / 4 ’ / , 
ὄντι φίλον πᾶν τοὐναντίον τούτου φαίνεται πεφυκὸς - φίλον 
\ e na > / xX b] no > δὲ \ b] θ X > / 
yap ἡμῖν ἀνεφάνη ὃν ἐχθροῦ ἕνεκα" εἰ δὲ TO ἐχθρὸν ἀπέλθοι, 
> / ς » > ” 2 SaREE / » ee [χά 
οὐκέτι, ὡς ἔοικ᾽, ἔσθ᾽ ἡμῖν φίλον. Οὔ μοι δοκεῖ, ἔφη, ὥς γε 
a , / 3 > > , \ , \ \ Ν > , 
νῦν λέγεται. Πότερον, ἦν δ᾽ ἐγώ, πρὸς Διός, ἐὰν τὸ κακὸν ἀπό- 
ληται, οὐδὲ πεινὴν ἔτι ἔσται οὐδὲ διψῆν οὐδὲ ἄλλο οὐδὲν τῶν 
7 Ἃ / \ yA o£ 7 / \ 5S 
τοιούτων; ἢ πείνη μὲν ἔσται, ἐάνπερ ἄνθρωποί τε Kal τἄλλα 
a 53 7, / \ ε 
ζῷα ἢ), οὐ μέντοι βλαβερά γε; καὶ δίψα δὴ καὶ αἱ ἄλλαι ἐπι- 
/ > > > Ἢν A na ἂν .% / xX al 
θυμίαι, ἀλλ᾽ οὐ κακαί, ἅτε τοῦ κακοῦ ἀπολωλότος ; ἢ γελοῖον 
Ἁ ’ὔ / \ 
TO ἐρώτημα, 6 τί TOT ἔσται τότε ἢ μὴ ἔσται; τίς yap οἶδεν; 
> ; dee / >» “ ων Τὰν n if 
ἀλλ᾽ οὖν τόδε γ᾽ ἴσμεν, OTL Kai νῦν ἔστιν πεινῶντα βλάπτεσθαι, 


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ἔστιν δὲ καὶ ὠφελεῖσθαι. ἢ yap; Lavy γε. Οὐκοῦν καὶ 
διψῶντα καὶ τῶν ἄλλων τῶν τοιούτων πάντων ἐπιθυμοῦντα 
ἔστιν ἐνίοτε μὲν ὠφελίμως ἐπιθυμεῖν, ἐνίοτε δὲ βλαβερῶς, 
ἐνίοτε δὲ μηδέτερα; Σφόδρα γε. Οὐκοῦν ἐὰν ἀπολλύηται 
τὰ κακά, ἅ γε μὴ τυγχάνει ὄντα κακά, τί προσήκει τοῖς κακοῖς 
συναπόλλυσθαι; Οὐδέν. "ἔσονται ἄρα ai μήτε ἀγαθαὶ μήτε 
‘3 , 4.5% > , \ ΄, , ar 
κακαὶ ἐπιθυμίαι καὶ ἐὰν ἀπόληται Ta κακά. Φαίνεται. Οἷόν 
τε οὖν ἐστιν ἐπιθυμοῦντα καὶ ἐρῶντα τούτου οὗ ἐπιθυμεῖ καὶ 
ἐρᾷ μὴ φιλεῖν; Οὐκ ἔμοιγε δοκεῖ. "ἔσται ἄρα καὶ τῶν κακῶν 
ρᾷ μὴ : μοιγε δοκεῖ. ρ 
« »Μ /~ > , ΄ > / Pes, 
ἀπολομένων, ὡς ἔοικεν, φίλ᾽ ἄττα. Ναί. Οὐκ ἂν, εἴ ye τὸ 
Ἁ »” 9 cal /. 5S > XN 9 ,ὔ > / 
κακὸν αἴτιον ἣν τοῦ φίλον τι εἶναι, οὐκ ἂν ἦν τούτου ἀπολομέ- 
ἮΝ iva e / 3 / \ > x / ἡδύ / 
vou φίλον ἕτερον ἑτέρῳ. αἰτίας yap ἀπολομένης ἀδύνατον 
3 ᾿ Ae Dee lad 3 e 3 ce € > / > lal ’ 
που nv ἔτ᾽ ἐκεῖνο εἶναι, οὗ ἦν αὕτη ἡ αἰτία. ᾿Ορθῶς λέγεις. 
Οὐκοῦν ὡμολόγηται ἡμῖν τὸ φίλον φιλεῖν τι καὶ διά τι" καὶ 
27 ’ \ \ \ \ / > \ / \ 
ὠήθημεν τότε ye διὰ TO κακὸν TO μήτε ἀγαθὸν μήτε κακὸν 
\ \ a > a fa) / ¢ Y4 ΄ 
τὸ ἀγαθὸν φιλεῖν; ᾿Αληθῆ. Νῦν δέ γε, ὡς ἔοικε, φαίνεται 
ἄλλη τις αἰτία τοῦ φιλεῖν τε καὶ φιλεῖσθαι. “Kouxev. “Ap 
S “ » [τά »" rE ς > θ / an rd 
οὖν τῷ ὄντι, ὥσπερ ἄρτι ἐλέγομεν, ἡ ἐπιθυμία τῆς φιλίας 
; ee \ \ > θ A , > \ ΄ 2 b] θ al \ 
αἰτία, Kal τὸ ἐπιθυμοῦν φίλον ἐστὶν τούτῳ οὗ ἐπιθυμεῖ καὶ 
/ “ 2 an ἃ \ \ / > / / 5 
τότε ὅταν ἐπιθυμῇ, ὃ δὲ TO πρότερον ἐλέγομεν φίλον εἶναι, 
“ “Ν σ΄ / , 4 4 
ὕθλος Tis ἣν, ὥσπερ ποίημα Ἰζρόνῳ συγκείμενον; Kuvdvvever, 
ἔφη. ᾿Αλλὰ μέντοι, ἣν δ᾽ ἐγώ, τό γε ἐπιθυμοῦν, οὗ ἂν ἐνδεὲς 7, 
τούτου ἐπιθυμεῖ. ἢ γάρ; Ναί, Τὸ δ᾽ ἐνδεὲς ἄρα φίλον ἐκεί- 
en > \ 3 lal > \ \ / e v 
vou ov ἂν ἐνδεὲς 7; Δοκεῖ μοι. ᾿Ενδεὲς δὲ γίγνεται οὗ ἄν τι 
ἀφαιρῆται. las δ᾽ οὔ; Τοῦ οἰκείου δή, ὡς ἔοικεν, ὅ τε ἔρως 
καὶ ἡ φιλία καὶ ἡ ἐπιθυμία τυγχάνει οὖσα, ὡς φαίνεται, ὦ 
Μενέξενέ τε καὶ Avot. Συνεφάτην. ὙὝμεϊῖς ἄρα εἰ φίλοι 
ἐστὸν ἀλλήλοις, φύσει πῃ οἰκεῖοί ἐσθ᾽ ὑμῖν αὐτοῖς. Κομιδῇ, 
3 / \ a 46 “ e / 5 n 9s ΩΣ , > 
ἐφάτην. Kal εἰ dpa tis ἕτερος ἑτέρου ἐπιθυμεῖ, ἣν δ᾽ ἐγώ, ὦ 
al b] ses > A > 4 > \ 5 > \ » ΄, > 
παῖδες, ἢ ἐρᾷ, οὐκ ἄν ποτε ἐπεθύμει οὐδὲ ἤρα οὐδὲ ἐφίλει, εἰ 
μὴ οἰκεῖός πῃ τῷ ἐρωμένῳ ἐτύγχανεν ὧν ἢ κατὰ τὴν ψυχὴν ἢ 
nw n c 
κατά TL τῆς ψυχῆς ἦθος ἢ τρόπους ἢ εἶδος. ἸΠάνυ ye, ἔφη ὁ 
Μενέξενος " ὁ δὲ Λύσις ἐσίγησεν. Elev, ἣν δ᾽ ἐγώ. τὸ μὲν δὴ 
4 > lal > na ς Tal ’ὔ a » + 
φύσει οἰκεῖον ἀναγκαῖον ἡμῖν πέφανται φιλεῖν. ~Kotxev, edn. 


ΛΥΣΙΣ. 


> ral ” a / 2 n \ \ , a 
Avaykaiov dpa τῷ γνησίῳ ἐραστῇ Kal μὴ προσποιήτῳ φιλεῖ- 
δ΄ ἢ δ Ν € \ 5 ΄ Gee 7, 
σθαι ὑπὸ τῶν παιδικῶν. ὁ μὲν οὖν Λύσις καὶ ὁ Μενέξενος 

, > f ε δὲ Ἵ θ U € \ a “ὃ a 
μόγις πως ἐπενευσάτην, ὁ δὲ ᾿ἱπποθάλης ὑπὸ τῆς ἡδονῆς παντο- 
δαπὰ ἠφίει χρώματα. 

18. Καὶ ἐγὼ εἶπον, βουλόμενος τὸν λόγον ἐπισκέψασθαι, Ki 
μέν τι τὸ οἰκεῖον τοῦ ὁμοίου διαφέρει, λέγοιμεν ἄν τι, ὡς ἐμοὶ 
δοκεῖ, ὦ Avot τε καὶ Μενέξενε, περὶ φίλου, ὃ ἔστιν" εἰ δὲ ταὐ- 

\ U Ἅ [τ \ > lal p Mee eT 8 > lal Ἁ 
τὸν τυγχάνει ὃν ὅμοιον τε καὶ οἰκεῖον, οὐ ῥᾷδιον ἀποβαλεῖν τὸν 
πρόσθεν λόγον, ὡς οὐ τὸ ὅμοιον τῷ ὁμοίῳ κατὰ τὴν ὁμοιότητα 
Lae % ΝΞ /- ς a / ΄ 
ἀχρήστον" TO δὲ ἄχρηστον φίλον ὁμολογεῖν πλημμελές. βού- 

> 5 > a oS: Sy ᾽ an ΄ 225N an , 
rec? οὖν, ἣν δ᾽ ἐγώ, ἐπειδὴ ὥσπερ μεθύομεν ὑπὸ τοῦ λόγου, 
συγχωρήσωμεν καὶ φῶμεν ἕτερόν τι εἶναι τὸ οἰκεῖον τοῦ ὁμοίου ; 
Πάνυ γε. Πότερον οὖν καὶ τἀγαθὸν οἰκεῖον φήσομεν παντί, τὸ 
δὲ κακὸν ἀλλότριον εἶναι; ἢ τὸ μὲν κακὸν τῷ κακῷ οἰκεῖον, τῷ 
δὲ ἀγαθῷ τὸ ἀγαθόν, τῷ δὲ μήτε ἀγαθῷ μήτε κακῷ τὸ μή 

ἐ ἀγαθῷ τὸ ἀγαθόν, τᾷ μήτε ἀγαθῷ μήτε κακῷ τὸ μήτε 
» θὸ / , v4 2 , ὃ val Y “ 
ἀγαθὸν μήτε κακόν; Οὕτως ἐφάτην δοκεῖν σφίσιν ἕκαστον 
e “4 > a 53 ΄ BA io ΠΡ 4 > al ἃ 4 
ἑκάστῳ οἰκεῖον εἶναι. ἸΠάλιν ἄρα, ἣν δ᾽ ἐγώ, ὦ παῖδες, ods τὸ 

lal ; > / \ / > A p 
πρῶτον λόγους ἀπεβαλόμεθα περὶ φιλίας, εἰς τούτους εἰσπε- 
TTOKAMEV* ὁ γὰρ ἄδικος τῷ ἀδίκῳ καὶ ὁ κακὸς τῷ κακῷ οὐδὲν 


ἧττον φίλος ἔσται ἢ ὁ ἀγαθὸς τῷ ἀγαθῷ. “EKotxev, ἔφη. Τί 


/ Se XN \ Ἁ > a XN ᾽ \ “ φ ” 
δέ; τὸ ἀγαθὸν καὶ τὸ οἰκεῖον ἂν ταὐτὸν φῶμεν εἶναι, ἄλλο τι 
ἢ ὁ ἀγαθὸς τῷ ἀγαθῷ μόνον φίλος; Ildv ye. ᾿Αλλὰ μὴν 
\ a ; OP @ > / ς lal > 7 > ’ 
καὶ τοῦτό γε φόμεθα ἐξελέγξαι ἡμᾶς αὐτούς - ἣ οὐ μέμνησθε; 
,ὔ 5 / as a 
Μεμνήμεθα. Τί οὖν ἂν ἔτι χρησαίμεθα τῷ λόγῳ; ἢ δῆλον 
« ᾽ / / 5 σ ς \ > a / 
ὅτι οὐδέν; δέομαι οὖν, ὥσπερ οἱ σοφοὶ ἐν τοῖς δικαστηρίοις, 
τὰ εἰρημένα ἅπαντα ἀναπεμπάσασθαι. εἰ γὰρ μήτε οἱ φιλού- 
μενοι μήτε οἱ φιλοῦντες μήτε οἱ ὅμοιοι μήτε οἱ ἀνόμοιοι μήτε 
οἱ ἀγαθοὶ μήτε οἱ οἰκεῖοι μήτε τὰ ἄλλα ὅσα διεληλύθαμεν --- 
> \ ΕΒ 4 ’ ς Ἁ “ / > > ? \ 
ov yap ἔγωγε ἔτι μέμνημαι ὑπὸ TOU πλήθους --- ἀλλ᾽ εἰ μηδὲν 
΄΄ 7 > / > \ \ > / ” / / 
τούτων φίλον ἐστίν, ἐγὼ μὲν οὐκέτι ἔχω τί λέγω. 
Ταῦτα δ᾽ εἰπὼν ἐν νῷ εἶχον ἄλλον ἤδη τινὰ τῶν πρεσβυτέ. 
pov κινεῖν" Kata, ὥσπερ δαίμονές τινες, προσελθόντες οἱ παι- 
ΠΑ 2 “ Ἕ Ny ae lal 4 + > n 
daywyol, 6 τε τοῦ Μενεξένου καὶ ὁ Tod Λύσιδος, ἔχοντες αὐτῶν 
τοὺς ἀδελφούς, παρεκάλουν καὶ ἐκέλευον αὐτοὺς οἴκαδ᾽ ἀπιέναι " 


75 


ts 


20 


25 


30 


76 ΠΛΑΤΏΝΟΣ ΛΥΣΙΣ. 


"ὃ \ 3 > ΠΑ Ἁ \ S a ee r \ e nr 
ἤδη yap ἣν ὀψέ" TO μὲν οὖν πρῶτον Kal ἡμεῖς Kal οἱ περιεστῶ- 
᾽ \ > 4 > \ \ > \ > / ς nr 
Tes αὐτοὺς ἀπηλαύνομεν. ἐπειδὴ δὲ οὐδὲν ἐφρόντιζον ἡμῶν, 
ἀλλ᾽ ὑποβαρβαρίζοντες ἠγανάκτουν τε καὶ οὐδὲν ἧττον ἐκά- 
λουν, καὶ ἐδόκουν ἡμῖν ὑποπεπωκότες ἐν τοῖς “Eppaiois ἄποροι 
3 / θ ς θ f > b re 2. ὃ UA \ 
5 εἶναι προσφέρεσθαι, ἡττηθέντες οὖν αὐτῶν διελύσαμεν τὴν 
rd σ > 4 "ὃ > / > lal n / i 
συνουσίαν. ὅμως δ᾽ ἔγωγε ἤδη ἀπιόντων αὐτῶν, Nov μέν, ἣν 
>] > [4 > A \ 4 / Ul > , 
δ᾽ ἐγώ, ὦ Λύσι te καὶ Μενέξενε, καταγέλαστοι γεγόναμεν ἐγώ 
τε, γέρων ἀνήρ, καὶ ὑμεῖς. ἐροῦσι γὰρ οἵδε ἀπιόντες ὡς οἰόμεθα 
ἡμεῖς ἀλλήλων φίλοι εἶναι ---- καὶ ἐμὲ γὰρ ἐν ὑμῖν τίθημι ---- 
BA {- ΜᾺ + ς / - .¥. > / 2 a 
10 οὔπω δὲ 6 τι ἔστιν ὁ φίλος οἷοί τε ἐγενόμεθα ἐξευρεῖν. 


COMMENTARY. 


ABBREVIATIONS. 


G., Goodwin’s Greek Grammar. 

G M T., Goodwin’s Greek Moods and Tenses. 

H., Hadley-Allen’s Greek Grammar. 

M., Meisterhans, Grammatik der Attischen Inschriften. 
R., Riddell’s Digest of Platonic Idioms. 

Schm., Schmelzer’s annotated edition of the dialogues. 


The opening lines closely resemble the beginning of the Lysis or the 
Republic, and have been imitated in several non-Platonic dialogues. Though 
the sentences are so simple and natural, they were doubtless elaborated with 
great care. The story goes that after Plato’s death a tablet was found, con- 
taining the first few lines of the Republic written and re-written, each time 
in a different order, showing that the author subjected his work to a constant 
revision. 

P.1. 1. ἐκ and ἀπὸ are often synonymous. So in inscriptions we find 
ἐκ and also ἀπὸ τοῦ “AOw (Meisth. 173). 

Potidaea, a Corinthian colony situated on the western arm of the Chalcid- 
ian peninsula, revolted from the Delian Confederacy in 432 B.c. An Athe- 
nian army of 3000 hoplites, sent to reduce the city to submission, met a 
large force of Corinthians and Chalcidians before Potidaea, and, after a brief 
engagement, was victorious. The defeated army was driven within the walls, 
the city was blockaded by the Athenians on land and sea, and since the 
entire army was not needed for the siege, some of the soldiers, among whom 
was Socrates, returned home. Our dialogue is accordingly supposed to 
take place in the year before the beginning of the Peloponnesian war, when 
Socrates was about 37 years of age. Grote, VI. 67-75, Thuc. I. 62-4. 

2. διὰ χρόνου, “after a long absence.” 

οἷον (“as”), like οἷα and dre (cf. 1. 8,19. 16, 21. 23, 73. 32), gives a reason 
on the writer’s authority, ὡς is non-committal, and puts the responsibility 
elsewhere. H. 977-8, G. 1574-5. 

3. συνήθεις διατριβάς, “my usual occupation ” (conversation). 

The palaestra was a stretch of trodden earth, where the young men 
wrestled (παλαίειν) and exercised in the open air, and was surrounded by 


77 


78 XAPMIAHS. [P.1 


colonnades. The opportunity for meeting the youthful athletes in the 
moments of rest or idleness made it a favorite resort for Socrates and other 
teachers. Cf. 29. 8. 

The sacred enclosure of Basile, which she shared with Codrus and Neleus 
(v. App.), was situated near the Itonian gate. This goddess has been iden- 
tified by Wieseler with Athena and by Loeschke with Magna Mater (cf. Har- 
rison, Myth. and Mon. 51, 229), but the recent theory advanced by E. Meyer 
(Herm. XXX. 287) seems the most satisfactory. He believes that Neleus 
(“pitiless”) and Basile (“queen”) were the earliest Athenian gods of the 
dead, and cites a relief (found 1893) which represents the Attic hero Eche- 
los carrying away Basile in his chariot, an evident parallel to the rape of 
Persephone. 

14. πολλοὺς . .. τεθνάναι. The actual loss was 150 men (Thue. I. 63). 

The -ἰ appended to οὕτως indicated that a gesture accompanies the word ἡ 
(so 72. 17, cf. 11. 14, 26. 3, 27. 11, τουτί 10. 25), and is necessarily colloquial 
and familiar. 

15. ἐπιεικῶς ἀληθῆ, a colloquial expression, “fairly correct”; nearly 
equivalent to ἱκανῶς (53. 25). 

16. παρεγένου μέν; μέν expects an|affirmative answer. 

παρεγενόμην. The repetition in the answer of a word contained in the 
question is the most frequent form of reply in the Charm. (22 cases), and 
is used here more (proportionately) than in any other dialogue. πάνυ ye 
and vai are also very common. 

Δεῦρο, a familiar ellipsis, like our “ Here!” for “Come here!” 

18. ἄγων. ἀγαγών would be more logical, but the present participle, like 
the present imperative, of dyw is more common than the aorist, perhaps 
owing to the continuity inherent in the meaning of the verb. Cf. Od. 1. 30. 

21. ἀνέροιτο. The so-called “iterative optative,” really a past general 
supposition, which gains generic force from the repetition implied in the 
leading verb (dunyovpnv). There is no iteration in the optative itself. H. 
894, G. 1393. 2, GM T. 462, R. 77. Cf. 12. 31. 

ἠρώτων ἄλλος ἄλλος. Cf. 1. 7, ἠσπάζοντο ἄλλος ἄλλοθεν, Sym. 220 C. 
θαυμάζοντες ἄλλος ἄλλῳ ἔλεγεν. 

2. 1. περί τε τῶν νέων. This the only place in the Charm. where single 
re is used, and it is very rare in the earlier dialogues, but it becomes frequent 
in the later works; the Timaeus, in particular, has as many as two hundred. 
τὰ νῦν for νῦν is also characteristic of the later period (v. Introd. p. x). 

2-8. Note the detailed color, the broad and leisurely tone given by the 
accumulation of participles in this section; there are five in a bunch at the 
beginning (v. A. J. P. IX. 137 ff.). 


P.2] COMMENTARY. 79 


11. ὑόν is expressed here for the sake of contrast with ἀνέψιόν (cf. Prot. 
310 A, Euthyd. 275 A), otherwise it would be omitted. 

13. Charmides is called μειράκιον here, νεανίσκος in 1. 27, νεανίας in 3. 9, 
and ἀνήρ in 2. 32. The first is the most exact designation, about 14 years 
old, between παῖς and véos; the second implies no definite age; the third 
connotes vigor and youthful strength ; and the last is a general term appli- 
cable to any male person. A similar interchange of these synonyms is seen 
in Ant. 3 6. 6-8, Hdt. III. 53, Prot. 309 A. 

16. “Epoi — οὐδὲν σταθμητόν, “ you must not judge by me.” 

17. λευκὴ στάθμη εἰμί. Like many other proverbs, λευκὴ στάθμη is ellip- 
tical, and the full form, as given by Sophocles (in a fragment), is λευκῷ λίθῳ 
λευκὴ στάθμη. Socrates means that fair youths are all so attractive to him that 
an individual makes no more impression on him than “a chalk line on mar- 
ble.” Socrates was very fond of proverbs (cf. [13. 27], 16. 5, 22. 20, [32. 12], 
37. 3, 5, 49. 8, 12, 50. 12, 54. 18, 57. 18, 59. 20, 66. 23, 69. 6, 71. 12), and 
quotes more than a hundred during his participation in the Platonic dia- 
logues ; their use is in keeping with his familiar style (v. Introd. p. xv). 

ἀτεχνῶς is often used in comparisons and with proverbs (cf. 37. 5), less 
commonly with metaphors (Euthyd. 303 E), just as ὡς ἀληθῶς and τῷ ὄντι 
(38. 27, 49. 12). ἀτεχνῶς is especially frequent in Ar. and Pl., but rare 
elsewhere; this shows that its sphere is colloquial. 

18. ἀτάρ’ always stands the first word in the sentence, and presents a 
sudden contrast. It is poetic and at the same time familiar. 

19. τὸ μέγεθος καὶ τὸ κάλλος. Cf. 6. 13 καλλίων καὶ μείζων. A command- 
ing figure was prized as highly as a fair face in the estimation of manly beauty. 

21. ἡνίκα is more exact than ὅτε, to which it bears the same relation as 
καιρός to χρόνος ; “at the moment that he entered.” Cf. Pind. P. 1. 48. 

23. TO μὲν ἡμέτερον, “our (admiration).” 

26. ὥσπερ ἄγαλμα. So Aristaenetus calls Lais ἔμψυχος τῆς “Adpodirys 
εἰκών (I. 1), and we often say, “as pretty as a picture.” 

29. ἀποδῦναι, “ take off his clothes,” to exercise in the palaestra. 

εἰ ἐθέλοι, δόξει. The eager expectation of Charmides causes a change 
from the optative conclusion to the certain indicative future. It is the 
reverse in 5. 2-4. 

31. Ἡράκλεις, cf. 60. 33, also νὴ Δία 1. 11,9. 32, 46. 16; μὰ (τὸν) Δία 41. το, 
44. 3,47. 5,55. 18, 60. 32, 69. 4; νὴ τὸν κύνα 22. 11 (v. Note) ; νὴ τοὺς θεούς 
49.24; πρὸς Διός 61. 31, 67. 12, 73. 28. Socrates swears more freely than 
any other Platonic interlocutor, and is very fond of interjections (cf. BaBai 
71. 11, his favorite). We see from Ar. that νὴ Δία was common in low life, 
and Demosthenes uses it four times as often as all the other orators together 


80 ΧΑΡΜΊΔΗΣ. | [P.2 


(Rehd.-Bl. Ind.). These two great men swore so freely that they exhausted 
the supply of oaths commonly used, and had to borrow from the women. 
So “by Athena” was a favorite oath of Demosthenes, and “by Hera” of 
Socrates (cf. 29. 32). 

32. τυγχάνει προσόν, “is perhaps added.” 

3. 3. τί οὐκ ἀπεδύσαμεν αὐτοῦ αὐτὸ τοῦτο; The aorist regularly follows 
τί ov, since the surprise that the deed has not been done is equivalent to a 
demand that it be done at once (Kriiger). Cf. 1. 8, and often. The present 
is sometimes found, as Prot. 310 E, though the aorist was used 310 A. Tr. 
“Why not investigate (47. lay bare) this very point?” The thought and 
language appear again in I Alc. 132 A.— τοῦτο, like ταῦτα in the line above, 
refers to τὴν ψυχήν; v. Note 34. 24. 

πρότερον τοῦ εἴδους, “ before the body.” 

4. πάντως means “surely”; so 63. 15, and always in answers, whereas © 
it usually means “at any rate” (cf. 9. 31). 

7. τοῦτο TO καλόν, 2.6. poetic skill. 

8. τῆς Σόλωνος συγγενείας, v. Note 6. 8. 

10. οὐδὲ αἰσχρὸν ἂν ἦν ktA. The Athenian boys were always attended by 
a παιδαγωγός, a faithful slave who took them to and from the school and 
gymnasium. They were taught to be modest and retiring, and the peculiar 
conditions of Athenian society made a chaperon as necessary to them as to 
the girls. The classic description of a guarded education is given in Ar. Nub. 
961-83 (cf. Luc. Amor. 44), and Autolycus in Xenophon’s Symposium is 
an example of a model boy. 

12. Ilat, but ὦ Σώκρατες. Contrast ὦ παῖ 62. 29. The omission of ὦ is 
as unusual in Greek as is the insertion of O in Latin. It gives a more earnest 
or rougher tone, and is appropriate to commands, reproaches, or eager requests 
(cf. 50. 29 Νικία, Sym. 172 A, etc.). 

14. ἀσθενείας ys. This attraction of the relative to the case of its ante- 
cedent is post-Homeric,! but common in Hdt. and all Attic authors except 
Euripides. Cf. 70. 1, R. 189 a, H. 994, G. 1031. 

15. βαρύνεσθαι τὴν κεφαλήν, “to have a headache.” 

18. μόνον ἐλθέτω, cf. Phaedo 63 E ἀλλὰ μόνον τὸ ἑαυτοῦ παρασκευαζέτω, 
Menex. 236 C ἀλλὰ μόνον εἰπέ. 

ὅπερ οὖν καὶ ἐγένετο. Cf. Euth’o 4 D ὅπερ οὖν καὶ ἔπαθεν and Euthyd. 
283 A ὅπερ οὖν καὶ συνέβη; all formulae of transition. 

22. τὸν μὲν --- κατεβάλομεν, “we made one man stand up, and we pushed 
the other man off the end of the bench.” Their excitement was so great that 


1 The case cited from Homer by Riddell is a partitive genitive, and not attraction at all, | 


P. 4] COMMENTARY. 81 


they made room for two people instead of one. The whole tone of this passage 
_ is playful and ironical, and must not be taken too seriously. The sportive 
metaphors ἀνήγετο (“set sail’’) and -zeptéppeov (“a regular flood”), the mock 
solemnity of the poetic quotation, and the exaggerated phrases οὐκέτι ἐν 
ἐμαυτοῦ (“all out-of-doors”) and ὑπὸ τοῦ θρέμματος ἑαλωκέναι, all show that 
Socrates is giving free rein to his humorous fancy. His confusion is no 
more real than his perplexity a little later (18. 20), or the dizziness (69. 5) 
which he pretends that Protagoras’ eloquence produced (Prot. 328 D). 
Moreover, the style of his conversation is patronizing and paternal, not at 
all in the manner of a lover (cf. 26.9). However, most scholars agree that 
“a sensual element was the innocent foundation of his intellectual inclina- 
tion” (Zeller), and his features are those of a man naturally gross (v. Introd. 
p. xiv). Alcibiades, though he mentions Charmides as one of the favorites 
of Socrates (Sym. 222 B), bears emphatic testimony to the absolute purity 
of the philosopher’s life (id. 219 C). Furthermore, Xenophon, whose pur- 
pose was to defend Socrates from all calumny, reports language as erotic as 
any in our dialogue (Sym. 4. 28), and he also tells how his master reproved 
the failings of others (Mem. I. 2. 29, 3. 8), as he could not have done unless 
his own life was blameless. 

27. ἀμήχανόν τι οἷον; “I can’t tell you how.” ἀμήχανόν τι is more usually 
joined with ὅσον or ὡς (Rep. 527 E), like θαυμαστὸν ὅσον (33. 18), and is 
so used often by Plato, to whom this colloquial phrase is peculiar. 

29. ὦ yevvdda. Similar forms of address are ὦ γενναῖος (Phaedr. 227 C), 
γενναιότατε (ib. 235 D), μακάριε (5. 12,15. 22, 50. 20), ἀγαθέ, βέλτιστε (11. 
II, 48. 12), and ἄριστε (40. 30, 50. 25, 61. 22), φιλότης, φίλε and φίλη 
κεφαλή (Ion 531 D), θαυμάσιε, δαιμόνιε (52. 31). Contrast ὦ μιαρέ 9. 27 
(v. Note). Each has its peculiar force, according to the context (v. Campb. 
Theaet. p. 283). 

31. Κυδίαν. This is the only fragment of a poet of whom nothing is 
known, and some words have probably been lost from the quotation. As it 
stands, the sense seems to be, “ Take care lest the fawn come in sight of the 
lion and be devoured.” The fawn is the lover, and the lion is the beloved 
who awakens the devouring passion (cf. Hor. Od. III. 20). There was a 
proverb, μὴ πρὸς λέοντα δορκὰς ἅψωμαι μάχης. 

4. 4. Though Demosthenes mentions incantations contemptuously (25. 
80), their use was not confined to the lower classes (Aesch. Eum. 618). 
They consisted in the repetition of the names of gods, or of mystic, unintel- 
ligible words, like our “ counting-out ” rhymes, and were used more especially 
to drive away snakes or bugs, to win love (Theoc. 2), or to aid childbirth 
(Theaet. 149 C), though they were a recognized remedy in popular medical 


82 XAPMIAH®. | cP. 4 


practice (cf. Rep. 426 B, Euthyd. 290 A). The φύλλον here mentioned may 
have been a sort of amulet; such was the moly used by Odysseus, such was 
the laurel leaf put in the mouth on leaving a house, so to-day people eis 
horse-chestnuts to avert rheumatism. 

10. τοὔνομά μου ov ἀκριβοῖς ; “Are you sure about my name?” Ei μὴ 
ἀδικῶ γε, “If I am not mistaken.” 

II. ov—aod ὀλίγος λόγος ἐστίν. περί cov might be expected, but we find 
the same use in ὧν ὃ λόγος ἐστίν, Apol. 26 B, etc. So the Greek could 
say λέγειν τινά, instead of περί twos. Cf. Note 23. 13. 

περὶ τῆς ἐπῳδῆς οἵα τυγχάνει οὖσα. The subject of the relative clause is 
anticipated. This prolepsis is especially common in Plato; cf. 9. το, 13. 3— 
4, 18. 18, 20. 10, 57. 31. It is most frequently used with verbs of knowing 
_ and fearing, and a person is generally the object of the verb. 

16. μὴ δύνασθαι τὴν κεφαλὴν μόνον --- ἀλλ΄. There is no conclusion to 
this premise, for the construction changes at ὥσπερ and an independent 
sentence begins. Again, λέγουσι (dat. plu. of ppl.) does not agree with 
ἰατρῶν, as grammatical consistency requires, but with the intervening αὐτοῖς. 
This looseness and irregularity of structure is characteristic of Socrates’ 
manner of speaking (v. Introd. p. xv.). 

25. Stallbaum explains ταῦτα as the object of λέγουσι and also the sub- 
ject of ἔχει, but it is simpler to take ταῦτα with λέγουσι alone and οὕτως 
with ἔχει, 2.6. ταῦτα λέγουσι καὶ οὕτως ἔχει. 

30. καὶ εἶπον. In the earlier dialogues εἶπον precedes the sentence 
quoted, ἔφην and 7 ἦν δ᾽ ἐγώ are interposed. 

31. τὸ ταύτης τῆς ἐπῳδῆς. τό (“this matter of”) gives a strong demon- 
strative force, and, since pointing is vulgar, it is.decidedly familiar in tone. 

32. Zalmoxis. The Greeks had a legend that Zalmoxis was a Thracian 
slave of Pythagoras, who, obtaining his freedom, returned to his native 
country, where he taught the doctrine of immortality. To prove his thesis, 
he hid himself in a subterranean chamber for three years, and made his 
friends believe, when he returned, that he had been living in the other 
world (Hdt. IV. 94-6). The story was evidently invented for purposes 
of ridicule. Incantations are often derived from Thrace and ascribed to 
Musaeus or Orpheus (Eur. Alc. 968), while Thessaly was famous for its 
magic (Gorg. 513 A). The same association of mystery with distant lands 
leads Theocritus to make Assyria (II. 162) responsible for his love-charm, 
and Lucian (Nekyo. 6) to refer his sorcery to Zoroaster. 

33. ἀπαθανατίζειν, “make men immortal,” with the underlying meaning, 
“teach that men are immortal.” This was the region where the Orphic rites 
originated. 


Ρ, 5] COMMENTARY. 83 


33-34. λέγονται --- ἔλεγεν --- ἔλεγον --- λέγοιεν--- λέγει. The Greeks in gen- 
eral, and Plato in particular, had no objection to the frequent repetition of a 
word, although extreme cases, like the above, give a certain naiveté and imi- 
tate the freedom of living conversation. Cf. 16. 30-31 βούλεται, 29. 32 f. 
ὀρθοῖς, 30. 7-9 ἔπαινος, 32. 34 f. vats, 39. 15-16 ἔδωκας, 48. 25-7, 30-1 λέγειν 
(v. Note). In 71. 34 the disagreeable accumulation of φίλον φίλον κτλ. is 
essential to philosophic accuracy. Almost identical phrases recur often (v. 
Note 33. 22) in the same way. Isocrates was the first to attach importance 
to variety of phraseology, and English style has learned through Cicero to 
follow his example. 

5. 2-4. ov δεῖ, then εἴη. The change from the indicative to the optative 
may mark a transition from fact to inference, and may also be due to the need 
of emphasizing the dependence of the verb, as it is further removed from the 
principal clause. Cf. Note 2. 29, R. 282. For the indicative δεῖ cf. εἰ μέλλει 
inl. το. Artistic authors are more likely to keep the indicative in ovat. ob/., 
so it is more common in Thucydides than in Xenophon. 

4. τοῦ διαφεύγειν. Plato, Euripides, and Xenophon use the genitive of 
the articular infinitive with great freedom, but the dative is unusual. In 
Plato the present is much the most common tense (A. J. P. III. 193). 

6. οὗ ἔχοντος. The genitive absolute (cf. 21. 12-13) is rarely found in 
Plato and the poets; it belongs to the narrative, and is frequently and skil- 
fully used by the great orators. The construction with the relative pronoun 
is very unusual (cf. 1. 14, I Alc. 127 B); only fifteen cases are found in all 
the orators (A. J. P. VI. 310). 

7. πάντα ἐκ τῆς ψυχῆς κτλ. Cf. Rep. 403 Ὁ. 

10-14. Notice how each clause in this section begins with the emphatic 
word of the preceding clause (Schm.). This is the same chain-figure that 
is so impressive in the first chapter of John’s gospel. 

17. ὅπως --- μηδείς σε πείσει, “Don’t let any one persuade you.” This 
elliptical or independent use of ὅπως is familiar in tone, but as forcible as 
the imperative. In fact, it is an exact equivalent, as may clearly be seen 
from Ar. Ran. 377 ἔμβα χώπως (καὶ ὅπως) ἀρεῖς. It is mostly confined to 
Plato and Aristophanes (A. J. P. IV. 4), H. 886, G. 1352, GMT.271-4. For 
the mood, v. App. 

21. ἑκατέρου depends on ἰατροί, v. App. 

22. πλούσιον οὕτω. This adverb is found after the modified adjective in 
Phaedr. 256 E, Rep. 500 A; so πάνυ and λίαν often, sometimes πολύ. 

23-24. ἐγὼ οὖν --- πείσομαι οὖν. οὖν is often repeated after a parenthesis, 
just as ἄν may appear twice (v. Note 34. 1) or even thrice (Apol. 31 A) in 
the course of a long sentence. R. 266. 


84 ΧΑΡΜΙΔΗΣ. ΕΡῚ 


26. ἐπᾷσαι, “to be treated.” 

30-31. διάνοια and σῶμα are often thus contrasted (Rep. 371 E, 395 D, 
Prot. 326 B, etc.). A still more common antithesis is that of λόγος and 
ἔργον, which Thucydides in particular presents with wearisome persistency 
(cf. Rep. 396 A). 

33. τῇ ἰδέᾳ, “human form” (cf. 25. 13), like εἶδος in 2. 30. 

34. οὗ τὴν ἐπῳδήν. The construction follows the analogy of φάρμακον, 
which often signifies @ means of obtaining, rather than a remedy for; so 
μνήμης τε Kal σοφίας φάρμακον εὑρέθη (Phaedr. 274 E). 

6. 2. εἰς ὅσον ἡλικίας ἥκει, “ considering his age.” 

4. πᾶσιν, dative of manner (respect). Η. 780, G. 1182. 

5. οὐ yap οἶμαι ἄλλον οὐδένα κτλ. Two ideas are blended in this sen- 
tence, “No one can show a lineage better than his,” and “No one e/se can 
boast 6f such a lineage.” γεννήσειαν from yevvaw, causal of γίγνομαι. -. 
“What two families in alliance would be likely to produce a nobler and 
better (son)?” 

8. ἥ τε yap πατρῴα ὑμῖν οἰκίά. This was Eupatrid on both sides; v. In- 
trod. p. vii. In the following scheme it is not certain whether Solon is the 
brother or only the cousin of Dropides. 


Dropides deh (?) 
| 











a Big 
| | ἢ ξ 
Callaeschrus Glaucon + A Pyrilampes 
| 
Critias | 
(the Tyrant) Charmides _ Perictione + Ariston Demus_  Antiphon 





| 
Plato Glaucon Adimantus 


ὑμῖν is the dative of reference concentrated so as to include the idea of 
possession. R. 28. 

g. Anacreon was the court poet of Hipparchus, son of Pisistratus, for 
some eight years (522-514 B.C.), and during his stay in Athens made many 
friends among the noble families. He is especially famous for his songs of 
wine and love.— Solon was as great a poet as he was a legislator; by his 
elegies he stirred his countrymen to warlike action and gave them wise coun- 
sel. It was in his youth that he wrote love songs and celebrated the praises 
of his friends. His poems were so highly esteemed that they were sung at 


Ρ. 7] - COMMENTARY. 85 


the national festivals and often quoted by the orators. Plato cites him 
38. 10, 39. 6, 65. 9. 

12. Pyrilampes may be the same as the friend of Pericles (Plut. Per. 13), 
who was famous for his peacocks. He had two sons, Demus, who was very 
beautiful (Ar. Vesp. 98, Gorg. 481 D), and Antiphon, who is one of the 
speakers in the Parmenides. Nothing is known about his embassies, but 
Demus received a gold cup and sixteen minas from the King (Lys. 19. 25), 
and this may point to a hereditary friendship in the family. 

18. οὐδένα --- ὑποβεβηκέναι, “inferior in no way to any of your predeces- 
sors”; v. App. 

20. ἱκανῶς πέφυκας, “ you are well enough equipped.” 

μακάριόν σε--- ἣ μήτηρ ἔτικτεν. This is imitated from such Homeric pas- 
sages as Od. 3. 95, and may have become proverbial. Cf. Note 9. 16. 

24. Abaris belongs to the same company as Zalmoxis, Orpheus, and the 
other fabulous magicians. He is said to have subsisted without food, and 
bearing an arrow, the token of Apollo’s favor, to have come to Athens and 
saved all Greece from pestilence by certain sacrifices. 

28. ᾿Ανερυθριάσας. Cf. 56. 2, 66. 5, Prot. 312 A, Euthyd. 275 D; v. In- 
trod. p. xvi. 

30. τὸ αἰσχυντηλόν, v. Note 9. 9. 

οὐκ ἀγεννῶς, v. Note 13. 33. 

32. ἐξάρνῳ agrees with αὐτῷ understood, and this depends on ῥᾳδιον. 

33. αὑτὸν καθ᾽ ἑαυτοῦ λέγειν. Αὐτός is often used with the reflexive when 
the action is unnatural or difficult. Cf.17. 26 αὐτὴ αὑτῆς ἀκούσεται; G. 997. 
13. 12-13, however (ἀγνοοῦντα αὐτὸν ἑαυτόν), may be merely emphatic (so 
18. 33, 31. 18, 38. 28) and 16. 3 for contrast with τοὺς ἄλλους. 

7. 3. εἶπον ὅτι --- φαίνει, v. Note 14. 17. 

5. σκεπτέον and ποιητέον are the two most common forms of the verbal 
in -réos, which is frequent in Euripides, Aristophanes, Plato, and Xenophon, 
and is familiar in tone. 

7. εἰ οὖν σοι φίλον. Formula for beginning a discussion ; cf. εἰ οὖν μή τι 
διαφέρει (37. 19) or κωλύει (Prot. 310 A), and εἴ τι βούλεσθε (ib. 317 C). 
Cf. Note 22. 31. 

τούτου γε ἕνεκα, “so far as this is concerned.” οὗτος usually refers to 
the second person; here τούτου means “ your scruple.” ὅδε is the regular 
demonstrative of the first person; cf. Note 29. 21, also Soph. El. 387. 

16. οὐκοῦν τούτου γε--- αὐτὸ κτλ. αὐτό is not pleonastic, but repeats the 
demonstrative τοῦτο, in the same way that αὐτός replaces a noun after some 
words have intervened. R. 223. Cf. also Thuc. IV. 93, Xen. Cyr. I. 3. 15 


/ n ΄ n ε ΄ / x ε Ν al 
πειράσομαι τῷ πάππῳ ἀγαθῶν ἵππέων κράτιστος ὧν ἱππεὺς συμμαχεῖν αὐτῷ. 


86 ΧΑΡΜΙΔΗΣ. . [P. 7 


26. εἴ τι λέγουσιν, “if they are right.” Cf. Note 31. 34. 
27. πάνυ ye, v. Note 1. 16. 
28. ἐν γραμματιστοῦ, v. App. 3. 30 ἐν ἐμαυτοῦ. Cf. Note 54. 23. Tr. 

ev, “ with.” 
τὰ ὅμοια γράμματα, z.¢. letters like the copy. 

27-34. This section contains an epitome of ordinary Greek education: 
1. γράμματα, consisting of writing and reading from the epic and gno- 
mic poets. 2. Playing upon the lyre. 3. Gymnastic exercises, as here 
enumerated. , 

32. παγκρατιάζειν. The pancration was a combination of wrestling and 
boxing, a sort of “free fight,” which lasted till one party was exhausted or 
admitted defeat. In the pancration the hands were bare, but in boxing 
(πυκτεύειν) they were covered with strips of leather studded with nails. 

34. ὀξέως καὶ ταχύ. ταχύς is swift, ὀξύς is guzck, implying bold, decisive | 
action. Plato uses pairs of synonyms, not for stylistic effect, like Isocrates, 
but to give greater clearness of definition. Cf. 29. 23 éraipw τε καὶ φίλω, 
56. 5 φαῦλος καὶ ἄχρηστος, 68. το ἀγαπᾶν καὶ φιλεῖν (v. Note). 

8. το. κάλλιον καὶ σφόδρα μᾶλλον 7. Here μᾶλλον is not superfluous, 
but adds force to the comparison. The addition is natural when other words 
intervene, as here. Cf. Phaedo 79 E, ὁμοιότερόν ἐστι ψυχῇ τῷ ἀεὶ ὡσαύτως 
ἔχοντι μᾶλλον ἢ τῷ μή, Xen. Sym. 1. 4, but in Gorg. 487 A, αἰσχυντηρο- 
τέρω μᾶλλον Tov δέοντος, there is no such excuse. The pleonasm is as 
old as Homer, and common in Shakespeare and other early English writers. 
R. 166. 

19. τοῦτο δρῶν. The verb is often repeated by the substitution of δράω. 
Cf. 10. 8, 21. 26, εἰς. ποιέω (Ar. Plut. 524, etc.) and πράττω (Aesch. 1. 25) 
are less common. R. 55. 

25. ἐκ τούτου Tov λόγου (“according to this argument”). Cf. 4. 23, Gorg. 
516 D, I Alc. 116 C. Similar formulae for drawing a conclusion are ἐκ τῶν 
ὡμολογημένων 13. 9, Gorg. 477 C (the most common form), ἐκ τῶν (προ) 
εἰρημένων Phaedo 94 A, etc., and ἐκ τῶν ἔμπροσθεν I Alc. 118 A, ete. 

26. τὰ ἕτερα, “one or the other.” 

28. εἰ δ᾽ οὖν ὅτι μάλιστα --- οὗσαι. “Or supposing that (ei — μάλιστα) 
of the nobler actions (καλλίους οὖσαι) there are as many (μηδὲν ἐλάττους) 
quite as quick and vehement” (Jow.). οὖσαι has to do double duty, being 
complementary to τυγχάνουσιν with ἐλάττους and descriptive with καλλώους ; 
v. App. 

31. μᾶλλόν τι--- ἡσυχιότης τις. Cf. πράττειν τι, 10. 10. The indefinite 
τις, like Lat. guzdam, gently qualifies the statement, and is thus used very 
often in Plato; so 1. 34 τῶν καλῶν τι, 13. 33, 33. 21 (v. Note). 


P. 9] COMMENTARY. 87 


31-34. Though the definition is here rejected as insufficient, the κόσμιοι 
(cf. κοσμίως, 7. 22) are mentioned with the σώφρονες in the Gorgias (506 E) 
and αἰδώς is coupled with δίκη in the Protagoras (322 C ἢ). 

9. 4. εἰς σεαυτὸν ἀποβλέψας. Introspection is an unusual element in 
Platonic dialectic, although Socrates taught self-knowledge (v. Note 13. 14), 
to which introspection is the chief means. 

πάντα συλλογισάμενος, so Gorg. 476 B διασκεψάμενος εἰπέ. 

6. εἰπὲ εὖ καὶ ἀνδρείως, so Gorg. 521 A εὖ καὶ γενναίως. 

10. αἰδώς is modesty, which regards other people, while αἰσχύνη is shame, 
which considers one’s self. The difference appears best in Eur. Hec. 968. 
Aristotle (Eth. Nic. 4. 9) shows that αἰδώς is a virtue, αἰσχύνη a vice; yet 
they are often synonymous, as here. 3 

I5. καλῶς λέγειν. The infinitive is not governed directly by πιστεύεις, 
but is added to make the meaning clearer; this is called the epexegetic 
infinitive, and is common. Cf. εἰδέναι 51. 25. 

Ὁμήρῳ πιστεύεις ; So Socrates asks Ὁμήρου ἐπαινέτης εἶ, Prot. 309 A. 
The quotation here is from Od. 17. 347; cf. 22. 20, 41. 25, 54. 24, 66. 20. 
The Homeric poems were an important part of every boy’s education (v. 
Note 7. 27-34), so that Homer became as familiar to the Greek as our Bible 
is tous. Indeed, this constant influence on the style and thought of Greek 
writers is as powerful as that of King James’ Version on English literature. 
So Plato, though he banishes Homer from his ideal state, is constrained to 
quote from the great epic most frequently,—#in fact, more than a hundred 
times, — and shows great accuracy and appreciation of the meaning. Hesiod 
held somewhat the same position, so that Lysis recognizes readily the αὐὸς 
tation selected by Socrates (66. 22; cf. 11. 30). 

16. κεχρημένῳ, τὸ needy: e 

26. τὸ Ta ἑαυτοῦ πράττειν Was an old and popular maxim, as appears from 
Tim. 72 A and from Rep. 433 A, where it is proposed as a definition of jus- 
tice, but its ambiguity is a serious defect. It may mean, “Mind your own 
business,” or “‘ Remain in private life,” or “Do your duty” (v. Introd. p. xvi). 

27. ὦ μιαρέ. Cf. 23.29. Contrast 3. 29 (Note). This playful abuse 
appears again in Phaedr. 236 E, Theag. 124 E,*and is parallel to ὑβριστὴς 
or πανοῦργος εἶ in Sym. 175 E. Meno 80 B, etc. 

30. ἦ δ᾽ ὃς ὃ Χαρμίδης. ὅς is the article with its original demonstrative 
force, kept also in the phrase καὶ ὅς. Cf. καὶ τόν 62. 3. ἢ δ᾽ ds has become 
so absolutely a phrase that it is practically equivalent to ἔφη and takes Xap- 
μίδης as a fresh subject. So ἦ δ᾽ ὅς ἂν ἀνήρ Ar. Lys. 514. In later times 
its meaning was so completely obscured that grammarians gloss it by ἔφα- 
σαν, or even ὦ φίλε. In Plato it never stands first. 


88 ΧΑΡΜΊΔΗΣ. [P. 9 


32. The Socratic elenchus is no respecter of persons, but seeks only the 
truth; cf. Prot. 348 C, Phil. 14 B, Phaedr. 275 C, also 15. 14-24. 

34. ὅτι δὴ τί ye; “Because what?” sc. γίγνεται. The shift of attitude 
is due to a sort of self-interruption. Cf. Rep. 343 A, 449 B. 

10. 6. ὑμᾶς διδάσκειν, 2.6. to write your own names, too. 

8. πολυπραγμονεῖν is the recognized opposite of τὸ ἑαυτοῦ πράττειν, cf. 
Rep. 433 A-D. 

13. πράττειν δήπου Ti, 2.6. πράττειν τι δήπου. 

16. λήκυθον καὶ στλεγγίδας. These hung from the girdle of every well- 
dressed Athenian youth, especially. when visiting the palaestra, so that the 
illustration includes the entire visible costume. Cf. II Hipp. 368 BC ἃ εἶχες 
περὶ TO σῶμα --- δακτύλιον --- Kal στλεγγίδα καὶ λήκυθον. Hippias, at any rate, 
fulfilled the conditions of our dialogue, for he had himself made everything 
that he wore. 

18. ἐργάζεσθαί τε καὶ πράττειν. Cf. Note 11. 29. 

22. “Hwvirrero, “used symbolic language,” lit. “riddles.” 

26. παντὸς μᾶλλον, cf. 11. 2, 20. 25, 71. 2, and πάντων μάλιστα 7. 8; 
tr. “surely.” 

31. μηδὲ τὸν λέγοντα μηδὲν εἰδέναι. In I Alc. Socrates tells Alcibiades Ὁ 
that he is in just this predicament (113 B, etc.), and the dialogue is devoted 
to a proof of his statement. The Prot. and Gorg. show clearly that the great 
sophists were equally ignorant, although it is not put in so many words. — 
pnde — εἰδέναι, “not even the speaker knew.” 

32. εἰς Tov Κριτίαν ἀπέβλεπεν. Protagoras, too, casts a deprecatory side- 
glance at Hippias (Prot. 318 E). 

33. ἀγωνιῶν. Cf. 63. 7. Protagoras (333 E) suffers in the same way 
(τετραχύνθαι τε καὶ ἀγωνιᾶν Kal παρατετάχθαι πρὸς τὸ ἀποκρίνεσθαι), and 
Nicias twists and turns in his confusion (48. 22 στρέφεται ἄνω καὶ κάτω). --- 
φιλοτίμως ἔχων, “jealous.” 

11. 5. ὑπέχειν λόγον, “be responsible for.” 

6. ὑπεκίνει αὐτὸν ἐκεῖνον. The nominative of αὐτός is always emphatic, 
the oblique cases always may be. So here, “that very man.” Cf. Note 
6. 33. For trexive, cf. 75. 32 τινὰ τῶν πρεσβυτέρων κινεῖν. Tr. “bring 
into the conversation.” 

7. ποιητὴς. - Critias was, in fact, a dramatist himself; v. Introd. p. xv. 

8. διατιθέντι. The regular idiom for reciting poetry; cf. Leg. 658 D 
‘Paywddv καλῶς ᾿Ἰλιάδα --- διατιθέντα. 

14. συγχωρεῖς, “ admit.” 

18. ἃ ἠρώτων. We might expect 6, but the plural is suggested by the 
general conception of the subject and the separate examples cited, rather 


ἘΝ 11} COMMENTARY. 89 


than by the subject itself. Cf. Phaedo 62 D ray’ ἂν οἰηθείη ταῦτα, φευκ- 
τέον εἶναι. Indeed, the neuter plural is a sort of collective and not a real 
plural, for it takes a singular verb. 

ΟΠ 21. οὐ--- ποιοῦντες. The participle must be causal; for if it were condi- 
tional, the negative would be μή. H. 1025, G. 1612, G M T. 832. 

22. ὅρα μὴ ἐκεῖνον κωλύει. μή is construed with the subjunctive when 
fear is felt for the future, but with the indicative when the action is present 
or past. H. 888, G. 1380, ἃ M T. 369, R. 62. Cf. 48. 30, 69. 1. σκεψώ- 
μεθα μὴ -- λανθάνει. We prefer an indirect question with such verbs, and 
tr. μή “whether.” 

25-27. ὡμολόγηκα --- ὑμολόγησα. Cf. 22. 6-7. The aorist is a sort of 
shorthand to the perfect; v. Gild. ad Pind. P. 1. 73. 

27. ov ταὐτὸν καλεῖς TO ποιεῖν καὶ TO πράττειν; Demosthenes uses these 
synonyms without any distinction in 19. 6 and 21. 41, and confounds ἐργά- 
ζεσθαι with δρᾶν in 23. 71, just as Socrates does with ποιεῖν in 10. 17. Usu- 
ally, however, the difference is that πράττειν is “ to be busy,” “to achieve,” 
ποιεῖν “το ees “ make. ᾿ 

29. ἔμαθον γὰρ παρ᾽ Ἡσιόδου. The quotation is from the “Works and 
Days,” v. 309. Cf. 68. 3; v. Note 9.14. Critias’ use of this passage is 
sophistic, for all that Hesiod meant by ἔργον was agriculture, and οὐδέν 
modifies ὄνειδος (v. Note 65.9). He said, “Agriculture is no disgrace.” 
Critias makes his words mean, “ No work is disgraceful.” Protagoras inter- 
' prets Simonides in much the same way (Prot. 339 A D); v. Note 41. 25. 
It was this verse that Socrates’ accusers claimed that he misinterpreted 
somewhat in the way which Critias here ridicules (Xen. Mem. I. 2. 56). 

32. σκυτοτομοῦντι --- καθημένῳ. All trades which caused the laborer to 
remain seated, and lose the healthy exercise so highly valued, were consid- 
ered degrading to both body and soul (v. Rep. 495 D), and were called by 
the general term βάναυσοι (“ vulgar”). Sparta went so far as to forbid its 
citizens to learn a trade; while, on the other hand, the Phocians and Locri- 
ans did not allow their slaves to enter business, and most of the laborers were 
citizens. Athens lay midway between these extremes, and, though the trades 
were at first generally despised and left to slaves and aliens, in the days of 
national disaster many citizens were forced to join this company. Shoe- 
makers were considered especially low and degraded, and are often men- 
tioned with contempt even by Plato himself. Cf. Rep. 456 D, Theaet. 180 D. 

ταριχοπωλοῦντι. Smoked or salt fish were brought from the Black Sea, 
especially the Sea of Azov, from Gades (mod. Cadiz), and from Egypt. 

34. ποίησιν πράξεως καὶ ἐργασίας ἄλλο. The comparative meaning of 
ἄλλος permits its construction with the genitive. Tr. “Doing is different 


go XAPMIAHZ, (Pets 


from accomplishing and working.” ἕτερος is used in the same way; cf. 14. 
34, 20.14. Instead of the simple genitive after ἄλλος, we sometimes find 
πλήν (Soph. 228 A), or παρά c. acc. (27. 7, Gorg. 507 A), and, of course, 7 
64. 34, H. 753 g, G. 1154. 

12. 1. ποίημα and ποίησις are both “doing.” —3. τὰ καλῶς --- ποιούμενα 
ἔργα ἐκάλει, “things well done he called ‘ works.’” In the next clause τὰς 
τοιαύτας ποιήσεις is simply a repetition of τὰ --- ποιούμενα, as ἐργασίας τε Kal 
πράξεις repeats ἔργα just preceding. So οἰκεῖα (5) is the same as τὰ αὑτοῦ, 
“one’s own,” and ἀλλότρια (6) is equivalent to τὰ τῶν ἄλλων. 

7. TOV τὰ αὑτοῦ πράττοντα, τοῦτον. The resumptive use of the demon- 
strative appears again in ll. 16-17, τὴν τῶν ἀγαθῶν πρᾶξιν --- ταύτην λέγεις. 
Cf. 44. 11. 

12. Prodicus taught all branches of knowledge, but paid especial attention 
to synonyms, and his superfine distinctions are parodied and ridiculed in | 
the Protagoras (337 A), where Critias appears in his company (336 D). 
Cf, 50. 15. 

13. τίθεσθαι, “ define.” 

14. δήλου μόνον ἐφ᾽ ὅ τι ἂν φέρῃς κτλ. “Only tell me what you mean 
by the name.” Socrates often insists that a clear conception of the thing 
itself shall underlie the name by which it is called. Cf. Note 10. 31, 
Phaedr. 237 C, Gorg. 488 C D. 

20. τὸ ἐμοὶ δοκοῦν, “ what I think.” 

23. σαφῶς σοι διορίζομαι. The confidence and almost arrogant pride 
of Critias is characteristic of his sophistic training. Cf. 13. 25, ὡς τὰ 
γράμματά φησιν καὶ ἐγώ and Gorg. 450 C ὀρθῶς λέγων, ὡς ἐγώ φημι. ν. 
Introd. p. xvi. So Gorgias (448 A) and Hippias (II. 363 D) profess to 
answer any question. Protagoras (318 A, 328 B) is sure of success. 

24. οὐδὲν ἴσως κωλύει --- τόδε ye μέντοι --- θαυμάζω. This is not a partial 
assent, but a modest, ironic, but none the less positive, disagreement. Cf. 
41. 13, I. Alc. 124 Ὁ Ἴσως, λέγω μέντοι, v. Note 39. 2. 

25, 31. ἀγνοεῖν ὅτι σωφρονοῦσιν, τὰ δέοντα πράττει. These topics are 
taken up by Xenophon in his Mem. IV. 6. 7-9, I. 2. 50, III. 9. 11, ete., and 
Teichmiiller (II. 70) thinks our passage is intended to ridicule Xenophon’s 
imperfect treatment. Cf. Note. 21. 1; v. Introd. p. xxviii. 

31. ov idro. Optative in a complementary clause, instead of the more 
usual subjunctive with av. Cf. 59. 31, Gorg. 482 C (Gild.). 

34. τῷ ἰατρῷ. This should properly be the accusative as the subject of 
γιγνώσκειν, but the proximity of ἀνάγκη changes it to the dative of reference. 
Cf. 22: 27, R. 183. 

13. 1. ὅταν μέλλῃ ὀνήσεσθαι ἀπὸ τοῦ ἔργου ov ἂν πράττῃ. The sub- 


Ρ, 13] COMMENTARY. ΟΙ. 


junctive πράττῃ is assimilated from the indicative (πράττει) to the mood 
of the general supposition. H. 919 a, ἃ. 1439, G M T. 563. Cf. Note 
20. 34, 22. 8. 

9. ἐκ τῶν ἔμπροσθεν ὡμολογημένων, Viz. τὴν τῶν ἀγαθῶν πρᾶξιν σωφροσύ- 
νην εἶναι 12. 23. 

The longer and more elaborate sentences of Critias’ speech (13. 8-14. 2) 
show his rhetorical bent; v. Introd. p. xv. 

11. ἀναθείμην, “take back.”. A metaphor from the game of πεσσοί (cf. 
Hipparch. 229 E ὥσπερ πεττεύων ἐθέλω ἀναθέσθαι), which resembled checkers 
‘in that the pieces were all alike, and chess in that the main object of the 
game was to pen up the opponent’s pieces. Socrates, too, was always will- 
ing to give up anything that was proved to be wrong; cf. Prot. 354 E and 
Gorg. 461 D, where the same verb is used; v. also Note 52. 28 μετατίθεσθαι. 

οὐκ ἂν αἰσχυνθείην τότε μή --- φάναι. μή. is used with the infinitive to 
renew the negative meaning inherent in αἰσχυνθείην, after the analogy of 
verbs of denying and hindering, tr. “ not ashamed to admit” (φάναι). οὐχ 
belongs to ὀρθῶς --- εἰρηκέναι. H. 1029, G. 1615,G M T. 815. Cf. 17. 32. 

14. γνῶθι σεαυτόν was an old maxim, which was usually a great favorite 
with Socrates, and indeed often identified by him with σωφροσύνη. Cf. 
Tim. 72 A, Xen. Mem. IV. 2. 24-30, etc. 

17. τῶν εἰσιόντων, “ to the worshippers ” (lit. “those who enter”). 

18. δεῖν is probably another form of δέον, the accusative absolute parti- 
ciple. Cf. 20. 11, H. 973, G. 1569. If it be taken as infinitive, we may 
cf. Leg. 626 B, ὡς --- οὐδὲν ὄφελος dv, — γίγνεσθαι, Rep. 383 A, where the 
infinitive depends on the idea of thinking implied in ὡς. 

22. λέγει, then φησί in addition. This is the superfluous “says he” of 
English speech; cf. Xen. Oec. 4. 23,17. 10. In the latter instance ἔφη is 
repeated a second time; v. Note 49. 22, R. 266 ε. 

26. παθεῖν, “felt.” 

' 27. These maxims were inscribed on a pillar in the vestibule of Apollo’s 
temple at Delphi. Μηδὲν ἄγαν expresses the true Greek spirit better than 
any other phrase; self-restraint in morals, good taste in art, temperance in 
daily life, moderation in all things. “Eyyvy, πάρα δ᾽ ἄτη (πάρα for πάρεστι), 
“Give a pledge and evil awaits thee,” in other words, “ Beware of rash 
promises, be prudent.” 

33. σαφὲς οὐδὲν πάνυ, lit. “in no way very clear,” a sort of litotes, by 
which we negative the opposite of what we mean, in order to make our 
meaning all the stronger. So 14. 14 οὐ σμικράν, 4. τι οὐὖ--- σοῦ ὀλίγος 
λόγος for πολὺς λόγος, 6. 30 οὐκ ἀγεννῶς for θαρραλέως, 46. το ov σφόδρα, 
55. 18 οὐ φαῦλος. So οὐ πάνυ ἤθελεν 7. 20, whereas (Prot. 338 E) πάνυ 


92 ΧΑΡΜΊΔΗΣ. [P. 13 


οὐκ ἤθελεν (“he was very unwilling”) expresses the same idea directly. 
ov πάνυ (42. 28) is used chiefly by Plato and Xenophon, and is equivalent 
to our slang “not much.” It is ironic and modest, and only rarely (as 
56. 20-21) to be taken literally. R. 139, Cope, Gorg. App. 

34. ἐλέγομεν. Critias’ conceit leads him to include Socrates in the judg- 
ment of error which he passes upon himself. ᾿ 

τούτου σοι διδόναι λόγον, “ give you a chance to speak about it.” 

14. 1. αὐτὸν ἑαυτόν, v. Note 6. 33. 

3. σὺ μὲν ὡς φάσκοντος --- προσφέρει, “you address me as if I said.” ὡς. 
ὁμολογήσοντος, “as if I would agree.” 

5-6. ζητῶ --- διὰ τὸ μὴ αὐτὸς εἰδέναι. Cf. 15. 18,19. 7 ἀεὶ ὅμοιος, 23. 9, 
24. 25, 56. 5, 63. 25. Socrates always professes ignorance; cf. Gorg. 
453 A B, 455 B, 458 E, and constantly; v. Introd. p. xvi. 

8. σκόπει. Kal yap σκοπῶ. Cf. Parm. 144 D ἄθρει. ἀλλ᾽ ἀθρῶ καὶ bis 
Soph. 268 A, Gorg. 448 B Ἐρώτα. ἐρωτῶ δή. 

13. τί ἡμῖν χρησίμη. χρήσιμος πρός τι is more usual, but cf. 73. 13, 
Rep. 382 Ὁ. εἰς and ἐπί are also found. 

15. εἰ ἀποδέχει τοῦτο. So Theaet. 207 C,etc. Similarly εἴ μου μανθάνεις 
Rep. 394 C. Formulae of assumption, cf. Note 18. 13. 

17. ὅτι οἰκήσεις. There is no need of supplying any verb, for ὅτι is 
merely a sign of quotation, and has no influence on the construction: Cf. 
7. 3 εἶπον ὅτι pot εἰκότα φαίνει. This usage is very common in Plato (cf. 
14.17, App. 9. 26, 63. 4) and Xenophon, and also in Demosthenes and 
Andocides (A. J. P. V. 221). H. 928 b, G. 1477, GMT. 711... Ci Pret 
318 C εἴποι ἂν --- ὅτι πρὸς γραφικήν. 

18. ὑπὲρ τῆς σωφροσύνης. In the later orators ὑπέρ is preferred to περί 
for the meaning “concerning,” and is very common. It occurs also in 
Plato, but less often. 

29. ἀλλ᾽ οὐχ ἕξεις. This is a common formula for anticipating the oppo- 
nent’s admission. Cf. Prot. 354 D. 

30. Tivos ἐστὶν ἐπιστήμη ἑκάστη, “to what does each science refer?” 
teat. Ὁ: 

32. πλήθους ὅπως ἔχει. Genitive of specification. This special form is 
found generally with ἔχειν and without the article. Cf. Gorg. 451 C πῶς 
ἔχει πλήθους, 470 E παιδείας ὅπως ἔχει. 

15. 6. τοῦτό ἐστιν ἐκεῖνο. ἐκεῖνο ἰ5 “what I said before”; it may define a 
relative more clearly, make an attributive or appositive clearer, or, as here, be 
itself explained by the following clause with asyndeton. Cf. Euthyd. 296 B, 
etc. The phrase appears in Aristophanes and Euripides, but not elsewhere. 

11. σε πολλοῦ δεῖ, “ you are far from.” 


P. 16] COMMENTARY. 93 


13. οἷον ποιεῖς Exclamation of disgust (cf. I. Alc. 113 E, I. Hipp. 
296 D), or of disappointment (Euth’o 15 E). Cf. ποῖον 23. 26, 46. 22 
(Note). 

18. Socrates depends on his own convictions rather than the opinions 
of others (cf. Phaedo 91 A). He constantly insists on brief replies to his 
questions (Gorg. 448 D E, Prot. 334 D), and professes indifference whether 
he or his opponent is proved to be in the wrong (cf. Note 9: 32, Gorg. 
458 AB). This section is a partial statement of the principles underlying 
Socrates’ dialectic and didactic method. Cf. Note 14. 5-6; v. Introd. 
p. xiv. 

20. τῶν ὄντων ὅπῃ ἔχει, “the facts as they are.” 

23. ἔα χαίρειν, “leave out of the question.” 

30. Kal ἀνεπιστημοσύνης. We cannot, of course, know the opposite of 
what we know, in the sense of fully understanding it; but since we know 
the mits of any conception that we possess, we can at least know where its 
opposite degins its territory, though we do not know its full extent. It-is 
_ on this ambiguity of the word “ know” that Socrates’ argument rests. 

34. τίτις οἶδεν Kal οἴεται, SC. εἰδέναι. 

16. 5. τὸ τρίτον τῷ σωτῆρι. At the beginning of a symposium or 
drinking-bout, three bowls were dedicated and three libations poured, — one 
to the gods, one to the heroes, and one to Zeus the Saviour. Since three 
is a perfect number, and the full ceremony was essential, the phrase was 
proverbial for the complete performance of any duty (Schol.). Cf. Phileb. 
66 D τὸ τρίτον τῷ σωτῆρι τὸν αὐτὸν διαμαρτυράμενοι λόγον ἐπεξέλθωμεν. 
Aes: Eum. 729 τοῦ πάντα κραίνοντος τρίτου Σωτῆρος. 

6. ἃ μὴ οἶδεν εἰδέναι. The subject of εἰδέναι is τινά, not αὐτόν ; 50 19. 27, 
21. 34, etc. 

II. ἄλλο τι is merely a phrase for introducing a question, and is not 
translated. It expects an affirmative answer and affects the whole sentence. 
ἄλλο here seems to stand for an unexpressed proposition present in the 
speaker’s mind. The fuller form ἄλλο τι ἢ usually refers to some special 
portion of the sentence; v. Note 22. 22, R. 22. This form of question is 
akin to litotes; v. Note 13. 33. 

22. τί δὲ ἀκοήν. It is better to take this accusative as the object of 
thought, the accusative of general reference, rather than to supply λέγεις, 
especially as δοκεῖ precedes. Cf. τί τοῦτο; 12. 29, Rep. 472 B, R. 20, 21. 

31. βουλήσεις βούλεται. Cf. 1. 23 ἀκοῶν ἀκούει,]. 26 αἰσθήσεις αἰσθά- 
νονται, 1. 34 φόβους φοβεῖται, 3. 14 ἀσθενείας ἧς ἀσθενοῖ, 14. 21, 21. 10-1ᾷ 
οἰκία οἰκουμένη and πόλις πολιτευομένη, 30. 7-8, 31. 16-17, 34. 16, 37. 4, 
38. 2, 26, etc. This etymological construction is most common in the accu- 


94 ᾿ ΧΑΡΜΙΔΗΣ. [Ρ. τό 


sative, but is found in all cases, with the relative and in the passive, as in 
the passages cited. Although just here the philosophic subject demands*its 
use, this figure, as a rule, belongs to legal and political formule and to 
familiar speech. The epic is too dignified to admit it, and it is not abundant 
in history, but the dramatists and orators use it frequently, though under 
limits. Isocrates avoids it, but its free and varied use by Socrates is con- 
sistent with his popular style; v. Introd. p. xv. 

17. 13. Ei οὖν τι εὕροιμεν μεῖζον κτλ. “If we could find something 
‘greater, which is greater than self and greater than other great things, 
but not greater than those things (in comparison) of which the others are 
greater, then that thing, if it is greater than itself, would also be less than 
itself.” Socrates is showing that science differs from the object of its rela- 
tion, so he simply substitutes μεῖζον for ἐπιστήμη; and instead of ἐπιστήμη 
τῶν ἄλλων ἐπιστημῶν, we get μεῖζον τῶν (ἄλλων) μειζόνων, and ὧν δὲ rdAAa 
μείζω ἐστὶν μηδενὸς μεῖζον for ὧν αἱ ἄλλαι ἐπιστῆμαί εἰσιν οὐδενὸς ἐπιστήμη. 
For the argument, cf. Rep. 438 Β. 

22-24. 6 τι περ dv— αὐτοῦ ἦν. “Will not whatever has a nature rela- 
tive to (πρός) self have also the nature of (the object) to which its nature 
was (directed) ?” 

28. ὄψεται αὐτὴ ἑαυτήν, v. Note 6. 33. 

29. οὐδὲν μή ποτε ἴδῃ. The subjunctive (usually aor.) with οὐ μή is used 
in independent sentences to express emphatic denial. This combination of 
negatives cannot be explained by the ellipsis of a verb of fear (v. Gild. in 
L. and S. od μή), but οὐ is independent (no!), while μή gives the imme- 
diate negation of the verb. Goodwin holds (G M T. App. II.) that οὐ μή 
developed from the independent subjunctive with μή (as μὴ φαῦλον 9, “it 
may prove bad”). This had become practically a cautious assertion, so 
that the negative force of μή was held in abeyance, and in the combined 
form ov would be the real negative, μή merely a survival. H. 1032, G. 1360, 
GM T. 294. 

32. ἀπιστεῖται μὴ --- σχεῖν. The infinitive after verbs with a negative 
idea may take μή to renew the negation. H. 1029, G. 1615, GM T. 815. 

34. ἀδύνατον, sc. τὴν ἑαυτῶν δύναμιν πρὸς ἑαυτὰ σχεῖν. 

18. 2. τοῖς μὲν --- δέ τισιν. So ἄλλος δέ corresponds to ὃ μέν in II. 
6. 147; so also ἔνιοι δέ. . 

4. κατὰ πάντων, “in every detail.” 

5. τὴν αὑτοῦ δύναμιν --- πέφυκεν ἔχειν, “has its own nature.” 

8. πιστεύω ἐμαυτῷ ἱκανὸς εἶναι. ἱκανός is not attracted to the dative, 
because it refers to the subject of the principal verb. R. 182. 

10. εἰ ὅτι μάλιστα ἔχει, “if it really is (possible).” 


P. 20] COMMENTARY. 95 


πρὶν ἂν ἐπισκέψωμαι. πρίν takes the subj. and opt. only after negatives 
or ‘their equivalents. H. 924 a, ἃ. 1471. 2, GM T. 645-648, Gild. in L. 
and 5. : 

τῆ 3. μαντεύομαι. Cf. 69.10, Rep. 3494. A favorite expression for the 
assumption of an axiomatic truth. Cf. Note 14. 5-6. 

14. ὦ παῖ Καλλαίσχρου. Cf. 29. 20, 56. 2, ὦ παῖ Ἱερωνύμου, 59. 14, 61. 9, 
and often. The tone is familiar, with perhaps a touch of mock solemnity. 
For the parenthesis, cf. 33. 27, 36. 5, 63. 28, 67. 28, 75. 28, 76. g, Introd. 
p. xv. 

16. πρὸς τῷ δυνατῷ, “ beside being possible.” 

20. Notice the humor as well as the vulgar simile (τοὺς yaopwpevous) ; 
v. Introd. p. xiv. Cf. 3. 27-30, 26. 5, 64. 8. Few authors use similes so 
frequently as Plato (cf. 66. 13, 71. 8, 75. 11, 25, 32, etc.), but the Socratic 
example often provoked protest by its vulgarity (Gorg. 491 A, 1. Hipp. 
288 C D). 

28. αὖθις ἐπισκεψόμεθα is the formula for introducing the fuller consid- 
eration of a question. 

29. τί μᾶλλον οἷόν τε εἰδέναι, 1.6. “What use is it for increasing our 
knowledge of the matter?” 

19. 9-10. πλέον τι--- ἐπιστήμη. “Will it be able to do more than 
decide that one is knowledge and the other is not?” τοσοῦτον, “this much 
and no more.” . 

13-14. ᾿Αλλὰ --- ἐπιστήμη. “One is medicine, one is statesmanship, and 
one is nothing but knowledge.” 

17. ὅτι (“that”) μὲν ἐπίσταται. To this corresponds ὅ τι (“ what”) de 
γιγνώσκει (1. 19). 

27. εἰδέναι & τε οἷδεν, ν. Note 16. 6. 

20. 1. ὡς ἀληθῶς. Cf. 22. 14, 69. 2, 72. 16. Some explain the super- 
fluous ws as the adverb of the article, since τὸ ἀληθές. is used adverbially, 
and τῇ ἀληθείᾳ appears equivalent to ws ἀληθῶς, as ἀληθείᾳ to ἀληθῶς ; 
v. Note 49. 12. 

9. ὅτι --- ἔχει, γνώσεται τὸν ἰατρόν. Prolepsis; v. Note 4. 14. 

11. δεῖν δὲ πεῖραν --- ὧντινων. “But when he wants to discover (πεῖραν 
λαβεῖν) its nature (ἥτις ἔστιν), will he not consider the subject-matter?” 
δεῖν is the participle, as in 13. 18 (v. Note). δεῖν (δέον) and πλεῖν (πλέον) 
are peculiarly Attic. As ὥντινων is “the subject-matter,” so τῷ τινῶν εἶναι 
is “by the nature of the subject.” 

19. 7 ἰατρικός ἐστιν, “(to see) in what way he is versed in medicine.” 

23. ποτέροις ἐπακολουθῆσαι, “to follow either one or the other.” πότερος 
is usually interrogative, but in several places in Plato it is indefinite, and 


96 XAPMIAHS. [Ρ, 20 


(like. ἅτερος) has the meaning here given (cf. 30. 26). Photius would write 
it ποτερός when thus used. 

29. οὔτε ἄλλον --- ὁτιοῦν, “nor distinguish (διακρῖναι) any one else who 
knows anything at all.” 

πλήν γε TOV αὑτοῦ ὁμότεχνον. Construction according to the idea in the 
speaker’s mind, as if 6 σώφρων were the subject of the sentence instead of 
ἡ σωφροσύνη; v. Introd. p. xv. Cf. Notes 29. 26, 34. 24. 

34. The imperfects ἤδει, ἤρχοντο (21. 5) ἠπιστάμεθα (ib. 6) ἤρχομεν (7), 
εἶχον (9) in the relative clauses are due to the assimilating influence of the 
imperfects in the respective principal sentences, although all refer to present 
time. H. 919 Ὁ, G. 1440,GM T. 559, R. 57. Cf. Note 13. 2, 22.8. ὅτι 
oldey and ὅτι οὐκ οἷδεν are not affected, because they are not relative, but are 
governed by the laws of indirect discourse (εἰδέναι ὅτι, G M T. 663. 1). 

21. 1. ἄλλον ταὐτὸν τοῦτο πεπονθότα ἐπισκέψασθαι, “to consider another 
man who has had this same experience.” Socrates considers this same 
question somewhat less carefully in Xen. Mem. IV. 2. 25 ff.; v. Note 
12. 26. 

10-11. ἔμελλεν οἰκεῖσθαι is equivalent to ἂν κεῖτο, and in the same tone 
is ἐλέγομεν, 1. 15 (cf. Sym. 190 C τὰ ἱερὰ --- ἠφανίζετο), where the imperfect 
expresses the unrealized future, or, from another point of view, past likeli- 
hood. H. 897, Ὁ. 1402. 3, GM T. 38, 428. 

14. τοὺς εὖ πράττοντας εὐδαίμονας εἶναι. This conclusion is obtained 
through the ambiguity of εὖ πράττειν, which may mean “fare well” as readily 
as “do well.” Cf. Gorg. 507 C τὸν ἀγαθὸν εὖ τε καὶ καλῶς πράττειν, --- τὸν δ᾽ 
εὖ πράττοντα --- εὐδαίμονα εἶναι, Rep. 354 A. Cf. Note 11. 27. 

20. ἣν νῦν εὑρίσκομεν σωφροσύνην. The antecedent is often incorporated _ 
in the relative clause (H. 995, G. 1037), but it is rarer that, as here, the 
subject of the principal verb is absorbed. Cf. Phaedo 88 D ὅν.--- ἔλεγε 
λόγον, νῦν εἰς ἀπιστίαν καταπέπτωκε, Crito 48 Ὁ. 

22. 6. ῥᾳδίως, “carelessly.” 

8. ἃ μὲν ἴσασιν --- a δὲ μὴ ἐπίσταιντου The latter is assimilated. to the 
mood of the two optatives between which it stands. Cf. Note 20. 34. 

Il. νὴ τὸν κύνα. Cf. 64.9. This oath, like νὴ τὸν χῆνα, also common 
in the Socratic school, seems to have been an euphemism for νὴ τὸν Ζῆνα, 
like our “ by Gad,” “ Je-hosh-aphat,” and the like. Cf. Note 2. 31. 

12. ἐνταῦθα = πρὸς τοῦτο. ; 

13. προφαίνεσθαι καὶ ὅτι φοβοίμην. Cf. the shift from indicative to 
optative in 5. 2-4; v. Note. 

17. οἶμαι ληρεῖν we. με is not at all necessary, but gives emphasis. We 
should further expect ἐγώ, since the subject of the infinitive is the same as 


cay COMMENTARY. 97 


that of the principal verb, but cf. Rep. 400 Β οἶμαι δέ με ἀκηκοέναι, Sym. 
175 E, etc.; v. Note 33. 14. 

20. TO ἐμὸν ὄναρ alludes to the proverb, τὸ ἐμὸν ἐμοὶ λέγεις ὄναρ (Rep. 
563 D), and εἴ τε διὰ κεράτων κτλ. to Od. 19. 562 ff.: “Twain are the gates 
of shadowy dreams, the one is fashioned of horn, the one of ivory. Such 
dreams as pass through the portals of sawn ivory are deceitful and bear 
tidings that are unfulfilled. But the dreams that come forth through the 
gates of polished horn bring a true issue” (tr. Butcher and Lang). 

ἄκουε δή is a formula often, though not exclusively (Gorg. 458 E, etc.), 
used for introducing a myth (Gorg. 523 A, Tim. 20 D), or anything, which, 
like the myth, is outside the dialectic, and so appears like a revelation (ὄναρ, 
cf. Phaedr. 230 E, Theaet. 201 D). 

22. ἄλλο τι, “surely,” but ἄλλο --- 71. — ἢ, below (1. 27), is merely a sign 
of interrogation. 

26. ἐκ τούτων οὕτως ἐχόντων, “In this condition of things.” So Leg. 
959 C. Cf. Phaedo 68 A ἀπηλλάχθαι συνόντος αὐτοῖς, “to be rid of their 
company.” This use of concrete for abstract is a species of metonymy. 
i 212. 

27. ὑγιέσιν is attracted to the dative by the proximity of ὑμῖν, but the 
more remote κινδυνεύοντας remains unchanged; v. Note 12. 34. 

31. εἰ δὲ βούλοιό ye. Cf. 69. 25, I. Alc. 122 Β εἰ δ᾽ αὖ ἐθέλοις ἀποβλέψαι. 
R. 76. 

34. τοὺς ἀλαζόνας, “the false.” 

23. 3. ἕπομαι, “1 admit.” παρεμπίπτουσαν, “ interfering.” 

6. τοῦτο δέ. The repetition of δέ with τοῦτο gives greater force -to the 
antithesis. Cf. 19. 13 τὸ δέ, Phaedo 78 C. 

9. mpocdidagov. Ironic humility. Cf. 41. 13 ; v. Introd. p. xiv. 

τίνος ἐπιστημόνως, but later (1. 15) περί τινων ἐπιστημόνως. Both con- 
structions are found, and often; v. Note 4. 11. 

13. τῷ λόγῳ τῷ εὐδαίμονα εἶναι. The infinitive clause τὸ --- εἶναι is very 
naturally attracted to the case of λόγῳ, with which it is in apposition. 
R. 203. 

26. ποῖον πεττευτικόν. Scornful denial. Cf. Note 46. 22, Gorg. 490 Ὁ 
ποίων ἱματίων ; 1. Hipp. 285 Ὁ, Euthyd. 304 E; v. Note 15. 13. R. 319. 

29. With 4 τί and with 7 τὸ ἀγαθόν, sc. οἶδεν. 

31. τὸ ἐπιστημόνως --- ποιοῦν; “living scientifically was what made good 
fortune and happiness. " 

33. plas οὔσης ταύτης, Viz. τὸ ἐπιστημόνως ζῆν. 

24. 4. τὸ εὖ γε--- ἔσται, “the good and useful performance of these 
actions will be lost.” 


οϑ ᾿ ΧΑΡΜΙΔΗΣ. [Ρ. 24 


28. νῦν δὲ --- πανταχῇ γάρ. This combination always contradicts a 
hypothesis contrary to fact, and resembles ἀλλὰ yap. The particle δέ indi- 
cates that the condition is really different from the supposed case, and γάρ 
shows that the inference must also be different. We need supply no 
definite words, since δέ alone gives the general idea (Riddell). R. 149; 
v. Note 33. 27. 

30. ἔθετο, “defined”; v. Note 49. 22. 

τατος μεγαλοπρεπῶς, ἐς generously,” Ζ.6. “off-hand.” 68. 11 has the 
more usual meaning of “ EN ” “ srandiloquent.” 

6. οὐδενὸς ὅτου, “anything.” The omission of the copula and attraction 
of the antecedent to the case of the relative is not unusual with this combi- 
nation of words. H. 1003, G. 1035, R. 199. Cf. θαυμαστὸν ὅσον 33. 18, 
τούτον ov ἐπιθυμεῖ 74. 8. 

7. εὐηθικῶν, “easily persuaded.” Cf. ἡδὺς εἶ Gorg. 491 E, yruxds ἃ 
I. Hipp. 288 B, χρηστὸς ef Phaedr. 264 C. εὐήθης etymologically means the 
same as χρηστός. All these polite terms were originally ironical. So we 
say, “ You’re a mzce fellow.” 1 

7-9. ἡ ζήτησις --- κατεγέλασεν αὐτῆς. Cf. Prot. 361 A δοκεῖ ἡμῶν ἡ ἄρτι 
ἔξοδος τῶν λόγων ὥσπερ ἄνθρωπος κατηγορεῖν τε καὶ καταγελᾶν. This per- 
sonification is especially common with λόγος, as 18. 26 ὃ λόγος προΐοι. Cf. 
69. 16,71. 14 (also 69. 8), Phaedo 76 E, 89 B. The famous personification 
of the laws in the Crito is perhaps the most extended. For κατεγέλασεν, 
cf. 45. 23 μὴ ἡμῶν αὐτὴ ἡ ἀνδρεία καταγελάσῃ. 

Il. τὸ ἐμόν, “as far as I am concerned.” A colloquial expression not 
rare in Plato. Cf. 38. 16 τὸ μὲν ἐμὸν οὐδὲν κωλύει and Note, Prot. 338 C 
Gorg. 458 Ὁ. The fuller form is τὸ ἐμὸν μέρος. 

19. After ἐπεί, sc. οἴομαι. The infinitive is not common in relative 
clauses in ovat. obl. (H. 947, G. 1524, ἃ M T. 755), but even if it were, a 
state of oraz. ob/. is not in existence here. 

30. ὅσαι ἡμέραι, “forever.” Cf. Menex. 246 B. A colloquial phrase. 
Cf. ὁσημέραι Ar. Vesp. 479, Plut. 1006, ὁσέτῃ Thes. 624. 

34. ὡς ἀκολουθήσοντος, sc. διανοοῦ. 

26. 1. εἰ μὴ πειθοίμην σοι τῷ ἐπιτρόπῳ. This is mischievous irony, for 
Critias’ own definitions have been demolished and his wisdom set at 
naught. 

3. οὕτοι! Lat. heus! A familiar address, often with σύ (οὗτος σύ). It 
is frequent in the drama, and not rare in Plato. Cf. Sym. 172 A ὦ Φαληρεὺς 
οὗτος , 214 E οὗτος, τί ἐν νῷ ἔχεις. 

5. ἀλλὰ βεβουλεύμεθα. Cf. Crito 46 A οὐδὲ βουλεύεσθαι ἔτι ὥρα, ἀλλὰ 
βεβουλεῦσθαι. 


P. 27] COMMENTARY. 99 


6. ἀνάκρισιν δώσεις. A legal formula. The ἀνάκρισις was the prelimi- 
nary hearing before a magistrate, at which the accusation and the defence 
were received and depositions taken, to be sealed until the day of trial. 

9. οὐδεὶς οἷός τε ἔσται ἐναντιοῦσθαι. A compliment to Charmides’ 
beauty. Cf. Note 8. 22. So at the end of the Protagoras, Καλλίᾳ to καλῷ 


χαριζόμενος. 
LACHES. 


27. 1. τεθέασθε τὸν ἄνδρα μαχόμενον. He had been fighting in the full 
armor of a hoplite, — helmet, breastplate, and shield — though his spear had 
a blunt head, and had given an exhibition of his skill that the spectators 
might engage him as an instructor in the art. This exercise was as old as 
Homer (Il. 23. 811), and was considered part of a liberal education, fencing- 
masters ranking with the sophists, who taught rhetoric, philosophy, and the 
like. So, in the Gorgias (456 Ὁ E), ὁπλομαχία is classed with these studies. 
The instruction was, indeed, not confined to skill in handling weapons, but 
comprised tactics and strategy, in fact the whole art of war. Cf. 31. 11-13. 

2. ἐκελεύσαμεν, “invited.” So 28. 21, “advised.” κελεύω merely means 
that the imperative mood was used, without implying a tone of command. 

5. αὐτοῖς συμβουλεύσηται, “ ask their advice.” 

6. οὐκ ἂν εἴποιεν, equivalent to οὐκ ἐθέλουσιν εἰπεῖν. 

στοχαζόμενοι τοῦ συμβουλευομένου, “ guessing at the wishes of the con- 
sulter,” since they desire to please him, but do not know just what he would 
like. Cf. Curt. ΓΝ. 11. 10: Diu nemo quid sentiret ausus est dicere, incerta 
regis voluntate. : 

7. ἄλλα --- παρὰ τὴν αὑτῶν δόξαν, “at variance with their own judgment.” 
Cf. 30. 24, 31. 24, 32. 23, Note 11. 31, R. 165, 174. 

ὃ. With ἱκανούς sc. εἶναι. 

γνῶναι καὶ --- εἰπεῖν. These are emphasized by Thucydides (II. 60. 5) as 
essential requisites of a statesman, and by Plato (Gorg. 487 A) as necessary 
to any teacher or investigator. 

ἁπλῶς, “ exactly.” 

9. οὕτω, “therefore,” shows that ἡγησάμενοι is causal. 

παρελάβομεν κτλ, “we invited you to a consultation concerning a question 
which we will now explain”; v. Note 34. 23 γεγονότες ἦσαν. 

11. τόδε, “as follows.” 

12. πάππου. ‘The article is often omitted with words expressing kinship. 
Cf. Note 57.17. The eldest son was usually named for his grandfather, 
the second son often bore the name of his mother’s father. 


100 ΛΑΧΗΣ. ΓΡ. 27 


16. γέγονεν agrees in number with the predicate, as most frequently occurs 
when the subject is not expressed. Yet in Gorg. 502 C λόγοι γίγνονται τὸ 
λειπόμενον no such excuse can be offered. Cf. Note 40. 23, R. 202. 

16. ποιεῖν is construed with ἀνεῖναι (“allow ”) as well as with βούλονται. 

νῦν δή. δή contrasts νῦν with the time of infancy, when parents take the 
most care, and καὶ lends emphasis to ἄρχεσθαι. 

18. ὑμῖν depends on ὄντας and also on μεμεληκέναι. 

19. εἴπερ τισὶν ἄλλοις, “more than any one else.” 

21. πολλάκις, “perhaps.” So used chiefly after εἰ and μή. Cf. 45. 24, 
Rep. 424 B φοβουμένους --- μὴ πολλάκις τις οἴηται, 584 B. ΒΕ. 143. 

28. 1. With ὑπομνήσοντες and παρακαλοῦντες (fut., Η. 423, G. 665) sc. 
παρεκαλέσαμεν. Without the words between the stars (v. App.) there would 
be an anacoluth; v. Note 4. 16. 3 

4. συσσιτοῦμεν δή. δή, “you know.” Men who were single, or who 
preferred to eat with their friends rather than with their wives, organized a 
small club for this purpose. This arrangement was purely voluntary in 
Athens, but in Sparta it was established by law for all citizens. 

5. ὅπερ, “as.” 

10. ἡμέτερα αὐτῶν = ἡμῶν αὐτῶν. 

Il. ὑπαισχυνόμεθα τούσδε, v. App. ὑπό qualifies the verb, “somewhat 
ashamed.” Cf. 76. 3. 

12. εἴων τρυφᾶν, “let us live in idleness,” the opposite of ἐπιμελεῖσθαι. 
Plato merely means that they took no part in public life, for in the Meno 
(94 A, C) he tells us that they received an excellent education. 

16. τάχ᾽, “perhaps.” ay by its position often brings an important word 
into prominence. Cf. ὅτι ἄν 32. 5. : 

18. 6 τι ἄριστοι, “as good as possible.” 

21. ἐκέλευε, “he urged us (again and again),” but 27. 2 ἐκελεύσαμεν, 
‘we invited you (and you needed no second invitation).” 

23. ἅμα μὲν --- ἅμα δέ, “ partly — partly.” 

33. ἀληθῆ yap ole. γάρ, “certairily,” a common meaning in answers. 
The particle meets the doubt implied in οἶμαι, and is characteristic of the 
lively interchange of thought in animated conversation. Cf. ἀλλά in ἀλλὰ 
δέομαι 33. 25 and ἀλλὰ καὶ τούτων 30. 20, 40. 34; also 29. 10 Σωκράτης yap 
ὅδε, where γάρ indicates surprise, “really,” so 33. 32, 34. 33. 

ws, causal. Cf. 30. 1. 

29. 2. σχεδόν τι. Cf. 39. 34, etc., οὐ πάνυ τι 42. 28. τι thus limits the 
force of adverbs, as τις. often modifies adjectives. 

4. ὀλιγώρως --- διατίθεσθαι = ὀλιγωρεῖσθαί τε Kal ἀμελεῖσθαι. These 
words explain ταῦτα. 


P. 30] COMMENTARY. IOI 


7. The deme Alopece could number three distinguished sons, — Aristides, 
Socrates, and Thucydides the statesman. 

8. ἐνταῦθα, 1.6. in the palaestra; v. Note 1. 4, and Introd. p. xi. 

15. Damon was the most famous music teacher of his time, and had 
among his pupils Pericles and Socrates, both of whom were also his intimate 
friends. 

18. οἱ ἡλίκοι ἐγώ, “people of my age.” A condensed expression for οἱ 
τηλικοῦτοι ἡλίκος ἐγώ εἰμι. 

21. τῷδε refers to the speaker, ἃ demonstrative of the first person, as 
often in tragedy. Here it is used playfully. Cf. Note 7. 9. 

συμβουλεῦσαι without reference to time, but συμβουλεύειν with emphasis 
on its duration. 

22. δίκαιος εἶ, “it is just that you should.” 

23. ἑταίρω τε καὶ φίλω; v. Note 7. 34. 

24. πρὶν --- διενεχθῆναι, “without ever having quarrelled with me.” Cf. 
Xen. Anab. IV. 3.12. Omit πρότερον in translation. 

25. περιφέρει, “ comes back to me.” 

26. μειράκια --- διαλεγόμενοι. A construction according to sense rather 
than form. Cf. Theaet. 146 B τῶν μειρακίων τινά, where, however, BT 
have τι. Cf. Note 34. 24. 

29. ὅδε, the person present. οὗτος refers to the relative clause preceding. 

32. ὀρθοῖς, “ you do credit to.” For the repetition in ὀρθοῦντα --- ὀρθή, 
v. Note 4. 34, and cf. ἔπαινος --- ἐπαινεῖ ---- ἐπαινοῦσιν in 30. 7-9. 

33. οἰκεῖα τὰ σὰ ἡμῖν; “ you will be intimate with us.” 

30. 3. Δηλίου. This was a sanctuary of Apollo, which lay in territory dis- 
puted by the Athenians and the Boeotians, and here in 424 B.c. the former 
sustained a serious defeat. On Socrates’ behavior on this occasion, cf. Apol. 
28 E, and Sym. 221 A. “He and Laches were retreating, as the troops 
were in flight, and there you might see him just as he is in the streets of 
Athens, calmly contemplating enemies as well as friends, and making very 
intelligible to anybody that whoever attacks him will be likely to meet with 
a stout resistance. I particularly observed how superior he was to Laches 
in presence of mind” (tr. Jowett). 

5. Notice the shift of tense and meaning in yv— ἔπεσε. 

ἔπεσε---πτῶμα; v. Note 16. 31. 

8. καὶ εἰς ταῦτα, “ even in this respect” (with ἐπαινεῖ). καὶ σύ, “ you also.” 

σε--- αὐτόν = σεαυτόν. 

11-13. Cf. Rep. 328 D μὴ οὖν ἄλλως ποίει, ἀλλὰ --- σύνισθι κτλ. 

II. ἀνεγνωρίσαμεν ἀλλήλους, “we found one another out” (Jow.). 

12. σύνισθι (σύνειμι). 


102 AAXHS. [P. 30 


15. ὅπως ἂν διασῴζητε. ὅπως and ὡς take dy in final clauses, because 
they were originally relative particles, and the sentence was governed by the 
laws of conditional relatives. H. 882, G. 1367,G M T. 325. Cf. A. J. P. 
IV. 422. 

ὑμεῖς, you and the boys. τὴν ὑμετέραν, Lysimachus and Sophroniscus. 

17. τί φατε; τίδοκεῖ ; τὸ μάθημα κτλ. The rapid succession of questions 
adds vivacity to the dialogue. 

22. νεώτερον. Yet he was nearly fifty at this time. 

23. τῶνδε, masc.; τούτων, neut. with ἀπειρότερον, or masc. repeating 
τῶνδε. 

24. παρά; ν. Νοίε 11. 34. 

26. πότερος, “one or the other”; v. Note 20. 23. 

29. καὶ yap is correlated with καὶ ἅμα in 1. 32. Cf. 36. 14. 

ἄλλοθι = ἐν ἄλλοις ἔργοις. 

31. βέλτιον ἴσχειν, “to be better.” 

οὐδενὸς ---- φαυλότερον, “it is inferior to none of the exercises.” 

34. ov yap ἀγῶνος κτλ. “In the sport in which we take part and under 
the conditions to which it is subject, only those are trained who are trained 
in the implements of war.” 

31. 7. οὐ ray. Crasis for ov τοι ἄν. 

8. οὐδὲν ἂν πάθοι. πάσχειν τι is a common euphemism for death. 

9. ταύτῃ; 2.¢. TH TOV ὅπλων ἐπιστήμῃ. 

12. ταῦτα λαβών refers to the clause just before, and τούτων (in τὰ τούτων 
ἐχόμενα) to πᾶν TO περὶ Tas στρατηγίας. 

14. τὰ τούτων ἐχόμενα, “which are connected with these.” 

16. ὧν καθηγήσαιτ᾽ ἄν, “of which this art would be the beginning.” 

18. αὐτὸν αὑτοῦ, “than he was before.” Cf. Prot. 350 A οἱ ἐπιστήμονες 
τῶν μὴ ἐπισταμένων θαρραλεώτεροί εἰσιν, Kal αὐτοὶ ἑαυτῶν, ἐπειδὰν μάθωσιν, ἢ 
πρὶν μαθεῖν, where the last two clauses explain the meaning of αὐτοὶ ἑαυτῶν ; 
v. Note 6. 33. 

20. ὅτι καὶ εὐσχημονέστερον, SC. ἂν ποιήσειεν. 

24. παρὰ ταῦτα; ν. Note 27. 7. 

27. ὁτουοῦν, from ὁστισοῦν. 

30. ἔστιν, emphatic. 

31. οἱ ὑπισχνούμενοι = ot διδάσκοντες. ἐπαγγέλλεσθαι is similarly used. 
Cf. 36. 11. 

32. τί καὶ δέοι. καί, “also.” 

34. εἰ τὶ ἦν. τι is-emphatic “(good for) anything.” Cf. 7. 26, 33. 9, 
47. 20, 53. 22 οἰομένῳ τι εἶναι, 54. 17, Apol. 41 E ἐὰν δοκῶσί τι εἶναι μηδὲν 
ὄντες. 


᾿ 


ri COMMENTARY. 103 


Λακεδαιμονίους. The article is not necessary with the name of a people 
in the plural. R. 36. Laches was well acquainted with Spartan customs; 
v. Introd. Ῥ XViii. 

32. 5. ὅτι ἄν and ἐκείνοις av;.v. Note 28. 16.. 

6. τιμηθείς is conditional. 

7. ὥσπερ γε Kal τραγῳδίας ποιητής. In Athens alone were original trage- 
dies presented, although other cities had large and beautiful theatres, and 
poets came from all directions to display their talent in the literary center 
of Greece. 

10. ἐπιδεικνύμενος --- ἐπιδείκνυσιν ; v. App. 

τοῖσδε, 2.6. the Athenians; v. Note 29. 29. 

II. εἰκότως. Often placed, like δικαίως, at the end of a sentence as an 
afterthought, and usually followed by an explanatory clause. Cf. Apol. 
32 Β ἐβούλεσθε ἀθρόους κρίνειν, παρανόμως, ws — ἔδοξε, Dem. 21. 43. 

12. τὴν μὲν Λακεδαίμονα. Sparta rigorously excluded all foreign influence 
and culture, in marked contrast to the Athenian policy (cf. Thuc. II. 39), so 
that Laches’ argument is fallacious. 

12-13. ἄβατον ἱερόν and ἄκρῳ ποδί (“with the tips of their toes”) are 
proverbial expressions (cf. Isoc. Hel. 58 ἄβατον τοῖς πονηροῖς ὥσπερ ἱερόν, 
Cic. Coel. 28 extremis, ut dicittur, digitis) ; v. Note 2. 17. 

17. ov πάνυ ὀλίγοις. Litotes; v. Note 13. 33. 

18. ἐν αὐτῷ τῷ ἔργῳ: The same as ἐν τῇ μάχῃ αὐτῇ 31. 3, though here 
intended, in its literal meaning, to suggest a contrast with the boastful pro- 
fessions of these artists. Laches is pre€minently a practical man, and is 
glad to appeal to facts, though his story does not really prove the uselessness 
of ὁπλομαχία. 

19. αὐτόθεν, “on the spot,” “immediately.” Cf. Gorg. 470 E. 

ὥσπερ ἐπίτηδες, imitated by Cicero in De Orat. I. 20. 91 guast dedita 
opera, etc. 

20. ἐπίτηδες --- ἐπιτηδευσάντων. A sort of pun or play on words (v. 
Note 38. 12), which is accentuated by the position at the beginning and 
end. Cf. Note 34. 4. 

τὰ ὁπλιτικά, the plural with a tone of contempt, “the tricks of fencing.” 

23. παρὰ τοὺς ἄλλους, “more than the rest.” Cf. Note 11. 34. 

δεδυστυχήκασιν. Equivalent to the pres. tense. H. 849, G. 1263. 

24. ἐπεὶ καί, “so for example.” 

25. ἐπιδεικνύμενον is ironical of course, as throughout the story. Cf. 
33. 9, 42. 1, 46. 23, 48. 20, 53. 17, 30; v. Note 23. 9. 

26. ἐν τῇ ἀληθείᾳ = ἐν τῷ ἔργῳ. ἐν τ. ἀ. ὡς ἀληθῶς. For the pleonasm, 
cf. Phaedo 66 C ὡς ἀληθῶς τῷ ὄντι. 


104 AAXHS. [Ρ, 32 


28. éreBareve. He must have been a volunteer, for the marines (ém- 
Barat) were usually drawn from the lowest class of Athenian citizens (Thuc. 
VI. 43). 

Notice the accumulated imperfects from 1. 28 to 33. 3, showing the gradual 
progress of the narrative. 

29. δορυδρέπανον, “halbert,” a spear (δόρυ) with a sickle-shaped (dpe- 
mavov) point at the side near the head. A weapon like this was sometimes 
used to cut the rigging of the enemy’s vessel. 

33. 2. For the repetition of vats, v. Note 4. 34. 

3. ἐφίει, v. App. 

4. ἀντελάβετο, ‘it held fast.” τοῦ δόρατος, “the shaft.” 

7, 8. ἐκ τῆς τριήρους ὁλκάδος for ἐν τῇ τριήρει ὁλκάδι. The preposition 
ἐκ is suggested by the idea of motion in ἦν (“arose”) and ὁρῶντες. Simi- 
larly εἰς is often found in passages where movement is only implied by the 
context, not expressed by the verb. Cf. Phaedo 116 A ἀνίστατο εἰς οἴκημά 
τι ὡς λουσόμενος. 

9. ἐκεῖνο, v. App. 

ἴσως. Polite, but at the same time ironical. Cf. 42. 1, 48. 34. 

εἴη av τι; v. Note 31. 34. 

10. δ᾽ οὖν, “at any rate.” 

This adventure may have occurred during Laches’ copetison to Sicily in 
427 B.C., when the Athenians undertook to aid the people of Leontini. Cf. 
Thue. III. go, 103, 115. 

14. οἴοιτο αὑτὸν ἐπίστασθαι. The insertion of the reflexive as subject of 
the infinitive is more rare in Greek than its omission in Latin. Cf. Note 22. 17. 

16. φυλαττόμενος, “ watched.” 

17. ἴσχειν depends on δοκεῖ, though the nearer γένοιτο remains unaffected. 
In the first clause δοκεῖ is used parenthetically (cf. οἶμαι 34. 7), in the ne 
it asserts its rights. Cf. R. 284. 

18. θαυμαστὸν ὅσον was originally an ellipsis for θαυμαστὸν ὅσον ἐστίν, 
- but is-here combined to form a temporary compound, and stands in apposi- 
tion or agreement with τι. Tr. “in some wonderful way”; v. Note 3. 27. 

21. τοιαύτη τις. τις makes τοιαύτη definite and specific. Cf. Notes 
8. 31, 49. 20. 

22. ὅπερ ἐξ ἀρχῆς ἔλεγον. Cf. 1.11 ὃ οὖν καὶ ἐξ ἀρχῆς εἶπον, 34. 21 ὃ ἐγὼ 
ἄρτι ἔλεγον, 37. 15, 53. 33. Similarly χρὴ τόνδε μὴ ἀφιέναι. Cf. 30. 1 μὴ 
ἀφίεσό γε τἀνδρός, 36. 21 μὴ ἀφίεσθαι, 53. 33 μὴ ἀφιέναι; v. Note 4. 33. 

26. ἔτι τοῦ διακρινοῦντος. ἔτι modifies δεῖν, and is out of place as in 
Crat. 399 A ἔτι τήμερον σοφώτερος, or ye in πρός ye ὑμᾶς 27. 4. This is 
called hyperbaton. R. 293, 295; v. Note 47. 2. 


P. 34] COMMENTARY. 105 


δοκεῖ --- ἡ βουλή. This use of a definite subject with δεῖ is quite rare (cf. 
Polit. 277 D), though it is common enough with δεῖται. 

27. νῦν δέ introduces εὖ ἔχει, as the punctuation shows, but often, as in 
54.14, it forms a close union with γάρ, and, like ἀλλὰ γάρ; implies an ellipsis 
of some such thought as “it is not so.” Cf. Apol. 38 B νῦν δὲ οὐ yap ἐστιν. 
A close parallel to the parenthesis in the present passage is found in 1]. 12. 
326, where ἴομεν takes up the νῦν δέ, with which the sentence began, after an 
interruption of several verses; v. Note 24. 28, where Riddell’s explanation 
of viv δὲ --- γάρ is given. 

28. τὴν ἐναντίαν, 55. ψῆφον, as σύμψηφος shows. 

30. τί δέ indicates surprise and disagreement. Cf. 35. 23, Note 16. 22. 

32. τί γὰρ av τις Kat ποιοῖ. Cf. Phaedo 61 E. τις stands here for the 
speaker himself, as in Il. 1. 287 6 δ᾽ ἀνὴρ ἐθέλει πᾶσι σημαίνειν, ἅ τιν᾽ οὐ 
πείσεσθαι ὀίω. 

34. 1. For the repetition of κἂν --- ἄν, cf. 31. 7-8, 32. 5-6, 33. τό, 17 
40. 4-5, 60. 13, 62. 4, 74. 10-11, etc.; v. Note 5. 23, R. 266 d. 

ὑπό, not “by,” but “under (the guidance of ).” 

4. οὖσιν, concessive ; so évi ὄντι in 1. 12. 

αὐτῷ --- ἡμῖν. The first and last word afford a sharp contrast. Cf. 
Note 32. 20. 

6. tows, v. Note 39. 2. 

9. πῶς yap ov; γάρ often expresses surprise. Cf. 1. 33; v. Note 28. 33. 

13. ἢ περὶ σμικροῦ οἴεσθε. Cf. Rep. 344 D ἢ σμικρὸν οἴει κτλ. Tr. περὶ 
σμικροῦ κινδυνεύειν, “ have a small matter at stake.” 

16. οἶκος — οἰκήσεται; v. Note 16. 31. 

24. γεγονότες ἦσαν. This periphrastic form of the pluperfect foreshadows 
the modern use of auxiliary verbs in forming the tenses. Cf. μισοῦντες 
γίγνονται Leg. 908 B. Similarly the aor. part. is used with ἔχω in tragedy 
(λύσας ἔχω), and μέλλω with the inf. takes the place of the future, as in 
1. ὃ and 27. Io. 

αὐτοῦ τούτου. The neuter pronoun here refers to a feminine noun (ἀγω- 
via), the natural gender taking precedence of the grammatical. Cf. 3. 3, 
35. 21, 39. 4, 40. 23; also Rep. 526 C, where αὐτὸ τοῦτο refers to γεωμετρία, 
I. Alc. 115 D. Cf. Note 29. 26. 

26. οὐκοῦν ἔτι πρότερον, SC. ἐσκοποῦμεν ἄν. 

τίνος ὄντος TovTov. The participle is often used with the interrogative, 
where we expect the indicative. Cf.42.25. The case is due to rovrov above. 

28. πῶς λέγεις is an indication that Plato regarded the subject as difficult. 
Cf. πῶς φεύγων, 41. 23. In 40. 6 Socrates explains an obscure point of his 
own accord. - 


106 AAXH®. [P. 34 


31. σκεπτόμεθα. This form is almost unknown in Attic, σκοπέω being 
used in the present system. Cobet ascribes its (rare) occurrence in Plato 
to the influence of Homer. 

33. ov yap; v- Note l. 7. 

35. I. φαρμάκου, “ointment.” 

2. πρὸς ὀφθαλμούς. Parts of the body may dispense with the article. 

tis tov. Both pronouns are indefinite, the first enclitic receiving its 
accent from the second; so τίς τι in 1. ro. 

6. προσοιστέον (προσφέρω). 

οὐκοῦν ἑνὲ λόγῳ marks the conclusion of the inductive process. 

II. ἐσκόπει. The imperfect is employed, because the preceding gradual 
process of investigation is still present to the mind. 

12. περὶ τοῦ ὃ κτλ. Plato is the only Attic prose writer that freely uses _ 
an article to introduce a relative clause. The dependent sentence is equiva- 
lent to a substantive, and the construction is similar to the articular infinitive 
with subject and object. R. 30. 

14. τὸν σύμβουλον is object, not subject. 

τεχνικός, “an expert.” 

21. τοῦτο θεραπεῦσαι. τοῦτο refers to ψυχῆς; and τούτου, just below, to 
ψυχῆς θεραπείαν; v. Note 34. 24. 

27. ἕν Kat πλείω. With numbers, καὶ often means “or.” 

28. ἀληθῆ λέγεις is so stereotyped a phrase that it is practically a com- 
pound verb, and so takes a singular object, τοῦτο, though ἀληθῆ is plural. 
Cf. Dem. 7. 43, where the Mss. have ἀληθῆ μὲν, “surely,” like μὴν, with 
which it was originally identical. 

32. εἰ μέν φαμεν ἔχειν, sc. ἐπιδεῖξαι. ἔχειν, “can” (Tatham). Most 
editors sc. διδασκάλους, but this does not make as good sense. 

36. 2. ov φησι, “denies.” Cf. 37. 7. 

5. To εἰ μέν in 35. 32 corresponds εἰ δὲ μηδὲν κτλ, while ἢ εἴ tus — yeyo- 
νασιν is a parenthesis. 

7. αἰτίαν ἔχειν is the passive of αἰτιᾶσθαι. 

9. ἐπιθυμῶ gets from ἐκ νέου ἀρξάμενος (= πάλαι) the force of a 
. perfect. 

10. σοφισταῖς. The sophists were the earliest teachers in Greece who 
received pay for their instruction; they devoted themselves to all branches, 
especially rhetoric and philosophy. For various reasons they later gained a 
bad name, which they did not at first have, and which many of them did 
not deserve. 

11. ἐπηγγέλλοντο κτλ. Cf. Prot. 318 A, where Protagoras says: “You 
will return home a better man .. . every day than you were before,” and 


P. 37] COMMENTARY. 107 


319 A, when Socrates asks if he promises to make men good citizens, Αὐτὸ 
- τοῦτό ἐστιν τὸ ἐπάγγελμα ὃ ἐπαγγέλλομαι. 
᾿ς 20. ἐθαύμασα. Dramatic aorist of sudden action. The use of the 
aorist, however, where the present might be expected, is not uncommon 
with verbs of emotion, especially in the tragic poets. Cf. Leg. 686 D καὶ 
αὐτὸς ἐμαυτοῦ viv δὴ καταγέλασα ; GMT. 60. 

22. παρακελεύομαι repeats ἀντιδέομαι, which the speaker had forgotten in 
the meantime. Cf. Note 43. 14, 49. 22. 

23. παρακελεύομαί σοι--- λέγοντα. The nearness to ἐρωτᾶν and the dis- 
tance from σοι prevented the participle from agreeing with its pronoun. 
This looseness of concord is common enough in Plato. Cf. Note 4. 16, 
20. 30, etc. 

λέγοντα; ort. ὅτι ἰ5 merely a sign of quotation; v. Note 7. 3. 

27. σὺ --- εἴπετον. The dual is due to the intervening vocatives. Cf. 
Euthyd. 283 B εἰπέ μοι, ἔφη; ὦ Σώκρατές τε καὶ ὑμεῖς ot ἄλλοι. The inclu- 
sion of more than one person in the address was an afterthought. 

τίνι δή. δή lends a tone of impatience to the question. 

δεινοτάτῳ, “ especially skilled.” 

συγγεγόνατον, the regular word for “receive instruction,” but here with 
the broader meaning, “converse with.” Cf. 29. 17 συνδιατρίβειν, Theaet. 
142 C συγγενόμενος τε καὶ διαλεχθείς ; v. Note 50. 15. 

30. ἄλλοι is, in sense at least, in apposition (not agreement) with dpo- 
TEXVOL. 

32. δώροις for the sophists, χάρισιν for friends. 

ἀμφότερα, adv. 

34. yeyovore (dual, sc. ἐστόν, but δότε, plu.). This shift of form, which 
appears early, shows that the dual was slowly dying. In fact, it received an 
artificial revival in the works of Xenophon and Plato. : 

37. 3. μὴ οὐκ ἐν τῷ Kapi. The Carians were the first people to serve as 
mercenary soldiers, and being less highly,esteemed than the citizens, were 
often put in the most dangerous position during a battle. Furthermore, so 
many slaves came from Caria that Carian, like Thracian, became a synonym 
for slave, and consequently a term of reproach. Indeed, so bad was their 
reputation that they were classed with Cretans and Cappadocians as τρία 
Κάππα κάκιστα. Here, as in our proverb (ἐν Kapi τὸν κίνδυνον), alliteration, 
which has great influence in all folklore utterances, seems to have played an 
important part. Kap, then, in this passage means “a worthless fellow” ; 
v. Note 2. 17. 

ὃ κίνδυνος κινδυνεύηται. This verb is regularly followed by ἐν. Cf. Rep. 
424C. Tr. “make a dangerous experiment.” 


108 AAXH®. [P. 37 


5. ἀτεχνῶς; v. Note 2. 16. 

τὸ λεγόμενον is parenthetic and 4 κεραμεία is the subject of συμβαίνῃ. 
For the proverb, cf. Gorg. 514 E τὸ λεγόμενον δὴ τοῦτο ἐν τῷ πίθῳ τὴν 
κεραμείαν ἐπιχειρεῖν μαθεῖν. The πίθος was the largest kind of earthen jar, 
and to begin to learn the potter’s art by attempting the most difficult piece 
of work would be labor wasted. Tr. ἐν πίθῳ --- γιγνομένη, “to begin pottery 
with the wine-jar.” Ceramic art was then at its height in Athens, and its 
products were exported to all parts of the Greek world. 

7. ov φατε, “deny.” Cf. 36. 2. 

12. διδόναι λόγον. Here, “answer,” but in 38. 1, “give account.” 

αὐτοὺς χρὴ γιγνώσκειν, “ you must decide for yourselves.” 

18. ὀλίγου, “almost”; v. Note 61. 3. 

ἡλικίαν ἔχουσι, “are old enough.” A temporary compound, hence no 
article. 

19. εἰ οὖν μήτι διαφέρει; v. Note 7. 7. 

25. ἀλλ᾽ ἥ, “except.” 

26. ἐν τοῖς δημόταις. When Athens became the head of the Attic state, 
the townships or demes were allowed to retain jurisdiction over matters of 
local interest. Each deme held assemblies, not only to elect its officers and 
to revise the list of its members, but also to celebrate its peculiar religious 
festivals, which it had preserved from ancient times. 

38. 1. ἐμπέσῃ, “is driven.” Cf. Phil. 19 A οὐκ eis φαῦλόν ye ἐρώτημα 
--περιαγαγὼν ἡμᾶς ἐμβέβληκε Σωκράτης. The dialectic power of the 
philosopher was irresistible, and is compared to a hunter’s net, from which 
none can escape. 

2. βίον βεβίωκεν; v. Note 16. 31. 

4. ἐγώ. The emphatic pronoun implies “though others may not like it, 
I do.” So the speaker continues, χαίρω γάρ. 

5. τῷδε and τούτου refer to the same person; v. Note 30. 23. 

IO. τὸν ταῦτα μὴ φεύγοντα. ταῦτα is the testing just mentioned. 

κατὰ TO τοῦ Σόλωνος. An allusion to the famous line, γηράσκω δ᾽ αἰεὶ 
πολλὰ διδασκόμενος, quoted more closely in 39. 7. 

Il. ἕωσπερ ἂν ζῆ. Cf. Apol. 29 D ἕωσπερ ἄν ἐμπνέω (“breathe”), od μὴ 
παύσωμαι φιλοσοφῶν. 

αὐτό, “of itself,” “alone.” 

12. ἄηθες --- ἀηδές. A pun like rarépa— πατρίδα in 30. 2-3 (cf. 32. 19- 
20), or Παυσανίου παυσαμένου Sym. 185 C, or ὁμότροπός τε Kal ὁμότροφος 
Phaedo 83 Ὁ. Cf. Notes 1. 20, 45. 21-23, 47. 21, R. 323; v. Introd. p. xv. 

16. τὸ ἐμόν, “as far as I am concerned.” Cf. τὰ σὰ and τὰ ἡμέτερα 
29. 34. These phrases usually designate the person and all his belongings, 


P. 39] COMMENTARY. 109 


though in 39. 18 τὰ ὑμέτερα and 46. 7, 51. 15 τὰ ἡμέτερα mean little more 
than ὑμεῖς and ἡμεῖς. In]. 19. τὸ ἐμόν is “my feelings.” 

20. οὐχ ἁπλοῦν. Laches plays on the meaning of the word, the first 
ἁπλοῦν being “simple” (“straightforward”) as in Aesch. Fr. 173 ἁπλᾶ γάρ. 
ἐστι τῆς ἀληθείας ἔπη, while the second is “ simple ” in the sense of “single” 
(undivided). 

26. μουσικός. Plato often uses this word in the sense of “symmetrically 
cultured and refined, both intellectually and morally.” 

ἁρμονίαν, “ mode,” or “scale.” τῷ ὄντι, “ really.” 

28. ἡρμοσμένος εὖ. Cf. Rep. 412 A μουσικώτατον καὶ εὐαρμοστότατον ; 
. tr. “well tuned.” 

αὐτὸς αὑτοῦ; v. Note 6. 33. 

τοῖς λόγοις is dat. of respect (H. 780, G. 1182), while πρὸς τὰ ἔργα fol- 
lows σύμφωνον. For the thought, cf. Hdt. III. 157 τοῖσι ἔπεσι τὰ ἔργα 
παρεχόμενον ὁμοῖα ; tr. “so that his words are in harmony with his deeds.” 

29. atexvas; v. Note 2. 16. 

δωριστί. Plato carefully distinguishes the ethical effects of these four 
modes in Rep. 399 A, and Aristotle agrees with him in commending the 
Dorian. This was distinctively Greek, for the others were mainly of Asiatic 
origin. The Phrygian was inspiring and exciting, the Ionian and Lydian 
were weak and effeminate, but the Dorian was firm and manly. The theory of 
Socrates regarding the Dorian mode is satirized by Aristophanes, Eq. ggo ff. 

39. 2. ws ἔοικε is really ironical, for there is no doubt in the speaker’s 
mind. Cf. Phaedo 61 Β ἄπειμι δέ, ὡς ἔοικε, τήμερον, when the time of 
Socrates’ death had already been announced to him. So 1. 18, 45. 13, and 
ἴσως 1. 32, 42. 1, 48. 34, 52. 22. Similarly in guarded, though real assent, 
as ἔοικε 31. 32, 45. 8, ἴσως 34. 6, φαίνονται 44. 34, 53. 14, and often; v. 
Note 12. 24. 

τῶν ἔργων refers to his military achievements mentioned in 30. 3. 

3. ἄξιον ὄντα λόγων καλῶν, “such that we might expect noble words 
from him.” 

4. τοῦτο, 7.6. λόγοι καλοί; v. Note 35. 22. 

συμβούλομαι (vot συμβουλεύομαι) is said with reference to 38. 16; tr. 
“T share his wishes.” 

ὃ. συγχωρείτω, z.e. Solon. 

11. τῶν τοιούτων, Ζ.4. such apparent defects. 

οὕτω σὺ παρ᾽ ἐμοὶ διάκεισαι, “such has been my opinion of you” (Jow.). 

15. ἔδωκας --- διδόναι --- δώσειν. The repetition is characteristic of con- 
versational style; v. Note 4. 34. 

18. μὴ οὐχ; v. Note 13. 11. 


110 AAXHS. [P. 39 


19. συμβουλεύειν καὶ συσκοπεῖν. Their willingness to give advice was 
shown 30. 26-39. 16, and to join the investigation 37. 31-39. 16. Lysima- 
chus asks Socrates to represent Melesias and himself in the proposed dis- 
cussion, and speak in their stead. By this action the dialogue is left entirely 
in the hands of the principal interlocutors. 

25. ov πάνυ; v. Note 13. 33. 

26. ὑμᾶς αὐτούς = ἀλλήλους. 

32. ἴσως; ν. Note 39. 2. 

34. σχεδόν τι; ν. Note 29. 2. 

μᾶλλον ἐξ ἀρχῆς, 1.6. more thorough and philosophical. 

40. 12. σχολῇ ἂν σύμβουλοι κτλ. Cf. Rep. 354 C. 

19. ταῖς ψυχαῖς makes the relation of ἀρετή to τοῖς υἱέσιν more specific. 
This joining of the part affected with the person who is the object of the. 
action (σχῆμα καθ᾽ ὅλον καὶ μέρος) is common in the poets, but very rare in 
prose. Cf. Il. 14. 151 ᾿Αχαιοῖσιν δὲ μέγα σθένος ἔμβαλ᾽ ἑκάστῳ καρδίῃ. 

23. ὅ τί ποτε τυγχάνει ὄν. The participle ὄν agrees with the predicate 6 
τι instead of the subject ἀρετή understood. Cf. Rep. 354 C τὸ δίκαιον ---- 
εἴσομαι εἴτε ἀρετή τις οὖσα τυγχάνει; ν. Note 27. 16. 

τούτου refers to ὅπως ἂν --- κτήσαιτο. 

27. μέντοι, “it is true.” Cf. 46. 16, 47. 5. 

28. εἴποιμεν τί ἐστιν. Exact definition is the chief aim of the Socratic 
dialectic, and is usually reached by the inductive process, which leads from 
concrete examples to general truths. Cf. Introd. p. xiv. 

30. τοίνυν does not here draw a conclusion, but merely continues the 
argument. 

περὶ ὅλης ἀρετῆς. The names of virtues and vices may stand without an 
article. 

31. μέρους. The Protagoras, which, like the Republic and Meno, treats 
περὶ ὅλης ἀρετῆς, distinguishes (349 B C) five virtues as Jarts of virtue 
itself, — Temperance, Courage, Justice, Wisdom, Piety; v. 50. 31. Four of 
these appear in Aesch. Sept. 610, and only four are found in the Republic, 
Piety being absent. See, however, Introd. p. xxviii. 

34. ᾿Αλλ᾽; v. Note 28. 33 yap. 

41. 7. καθ᾽ ὅσον οἷόν Te, since, as Plato maintains in his later dialogues, 
natural aptitude and tendency must be considered. 

8. “πειρῶ, imperat. mid. 

11. ἐν τῇ τάξει μένων. The soldier speaks from his experience of the 
phalanx, where it was essential to keep each line of soldiers firm and 
unbroken that the enemy might be crushed by the united attack. So the 
poet Tyrtaeus urges the Spartans, μάχεσθε παρ᾽ ἀλλήλοισι μένοντες. 


P. 43] COMMENTARY. : II! | 


13. ἐγὼ αἴτιος ; v. Note 23. 9. 

14. τὸ σὲ ἀποκρίνασθαι. αἴτιος also takes the simple infinitive, as 42. 
8-9, or the genitive of the articular infinitive. 

που, equivalent to οἶμαι. 

17. καὶ yap ἐγώ; v. Note 28.33. The answer, “Not you alone,” sug- 
gested by Laches’ remark, “I, at least, agree,” is here suppressed. 

24. Σκύθαι. ‘The same was told of the Parthians. Cf. Hor. Od. I. 19. 
10 Scythas et versis animosum equis Parthum and 35. 9 Te profugt Scythae. 
Their descendants, the Cossacks, have preserved this manner of fighting. 

25. Ὅμηρός που. 1]. 5. 223, 8. 108. μήστωρ φόβοιο, applied at different 
times to Aeneas, Hector, Diomed, and Patroclus, was explained by the 
ancients as “creator of flight,” but is here interpreted. by Plato as “skilled 
in flight”; the meaning which μήστωρ bears in other combinations, as 
μήστωρ ἀυτῆς. Plato abounds in these rather far-fetched arguments from 
Homer, and is perhaps parodying the practice of the subtile sophists, who 
paid much attention to interpretation of the poets; v. Notes 11. 30, 65. g-Io. - 

32. τὸ τῶν Σκυθῶν, “as far as the Scythians are concerned.” 

Laches’ answer shows that he misses the dialectic bearing of the Homeric 
example. 

42. 1. ἴσως : v. Note 39. 2. 

2. Πλαταιαῖς ; v. App. 

τοῖς γερροφόροις. The γέρρα were shields made of wicker-work, and 
covered with leather, which were sometimes stuck in the ground to form 
a sort of breastwork, behind which the bowmen took their stand (v. 
Hdt. IX. 61). 

3-5. The present (imperf.) infinitives show the progress of the action, 
the aorist its result. 

17. The sentence is so long that Socrates forgets the participle βουλό- 
μενος, With which he began, and with εἰσὶ yap breaks off abruptly, leaving 
the sentence without any finite verb; v. Introd. p. xv. Cf. Notes 1. 32, 
4. 16, 36. 27, 49. 16, App. 39. 25. 

28. οὐ πάνυ τι and σχεδόν τι (1. 32); v. Note 29. 3. 

32. σχεδόν τι, “in fact it may be said that.” καὶ αὐτὸ κεκτήμεθα, where 
we should expect καὶ 6. This free construction is very common in Plato. 

οὗ καὶ πέρι. The antecedent of ov is something like ἐν παντί, as may be 
inferred from the context. καὶ has here a depreciatory force. 

43. 3. ταχυτῆτα belongs to the agent, τάχος to the action. 

ὀνομάζεις, “ define.” 

7. ᾿Ορθῶς ye σὺ λέγων. Cf. 4. το, 11.17, Rep. 474 A καλῶς γ᾽ -- ἐγὼ 


ποίων. 


112 ΛΑΧΗΣ. [P. 43 


9. ἐν ἅπασιν οἷς. With οἷς, sc. ἐν from the antecedent ἅπασιν. R. Igo. 

12. τὸ διὰ πάντων πεφυκός, “the universal character that pervades all” 
(Jow.). Cf. Meno 74 A τὴν μίαν, ἣ διὰ πάντων ἐστίν. Lit. “what is found 
in all cases.” 

14. τοίνυν has here almost the same meaning as μέντοι. 

ἔμοιγε φαίνεται with ὡς ἐγῴμαι is pleonastic. Cf. 49. 22 and Notes 
36. 22, 74. 25. 

44. 21. ἔμοιγε δοκεῖ shows that Laches yields the point unwillingly, yet 
he must admit that the wise man is not guided by constancy alone. 

25. εἰς φρέαρ καταβαίνοντες. Doubtless to clean the well, or to find lost 
objects. The same example is used Prot. 350 A. 

29. εἴπερ οἴοιτό ye οὕτως shows that Socrates does not agree with Laches, 
for it is only on the basis of Nicias’ definition (52. 25) that we can appre- 
ciate the nobility of self-sacrifice, which looks beyond the present danger to 
the higher good. 

45. 6. πάλιν, “on the contrary.” 

ᾧ λέγομεν, “ our principle” or “ proposition.” 

19. βούλει (cf. 46. 2) is parenthetic, like δοκεῖ and οἶμαι; v. Note 48. 9, 
GMT. 288. 

21-23. καρτερεῖν --- καρτερήσωμεν, ἀνδρεία --- ἀνδρείως. A playful appli- 
cation of abstract terms; v. Note 38. 12. 

καταγελάσῃ. A not uncommon personification. Cf. Notes 25. 9, 51. 34. 

24. modAdkis; v. Note 27. 21. 

33. κυνηγέτην and 46. 5 χειμαζομένοις are both favorite metaphors in 
Plato. So in Rep. 432 B Socrates tells Glaucon to stand beside the bush 
and watch lest justice escape (cf. διέφυγεν), and in Phil. 29 B says that he 
is deluged with perplexity (cf. ἀποροῦσι). 

46. 2. βούλει; v. Note 45. 19. 

5. χειμαζομένοις --- ἀποροῦσι. Plato often explains his metaphors by 
adding a simpler expression of the same idea. Cf. Gorg. 447 A κατόπιν 
ἑορτῆς ἥκομεν καὶ ὑστεροῦμεν, Prot. 314 A κυβεύῃς τε και κινδυνεύῃς. 

7. τὰ ἡμέτερα; ν. Note 38. 16. 

10. Δοκεῖτε τοίνυν κτλ. More fully, λέξω τοίνυν ἃ vod: δοκεῖτε γάρ μοι. 

16. μέντοι; v. Note 40. 27. 

19. καὶ ov σφόδρα. We say “but,” where the Greek said καὶ. For ov 
σφόδρα, cf. Note 13. 33 οὐ πάνυ. 

20. σοφίαν τινά. Here not one of the virtues, but achicha to ἐπιστήμη. 

22. ποίαν σοφίαν; Laches puts this question ironically, as a decided 
rejection of the definition (cf. Gorg. 490 E ποῖα ὑποδήματα ; φλυαρεῖς ἔχων ; 
v. Note 23. 26), but Socrates chooses to take it literally. 


P. 48] COMMENTARY. 113 


26. ἥ ye αὐλητική. Ironical. Such illustrations from professions and 
trades are very characteristic of Socrates.. Cf. 23. 26, also 35. 1, 40. 13, 
44. 4, 47. 13, 51. 29 (all from medicine), 35. 6 (from horse-training), Xen. 
Mem. I. 2. 37; v. Introd. p. xiv. 

33. ταύτην stands alone, with τὴν ἐπιστήμην in apposition. This defini- 
tion agrees with that given by Socrates in Xen. Mem. IV. 6. 11. Cf. 
Prot. 360 D. 

34. θαρραλέων here means what inspires confidence, “safe.” Cf. 51. 10. 

47. 2. πρὸς τί belongs to βλέψας. Such hyperbaton is not rare in 
conversation. R. 289; v. Note 33. 26. 

3. πρὸς ὅ τι. In repeating a question the indirect interrogative takes 
the place of the direct. Cf. Euthyph. 2 C EY. τίνα γραφήν σε γέγραπται ; 
XQ. ἥντινα; οὐκ ἀγεννῆ, Ar. Thes. 203 EYP. πῶς ; AT. ὅπως ; δοκῶν κτλ. 

5. οὗ μέντοι, “he does deny it, to be sure.” 

7. οὔκ, “No!” rejecting Socrates’ proposition. 

11. ἐπεί, “for.” αὐτίκα, “for example,” is regularly used to introduce an 
illustration. Cf. Prot. 359 E. Vergil uses continuo in the same way, Georg. 
I. 356. R. 143. 

21. καὶ yap λέγει ye τις. Again a play on words. Socrates used λέγει τι 
as meaning, “speak wisely” (cf. 53. 4), the opposite of οὐδὲν λέγειν (cf. 
1. 11), “talk nonsense,” but Laches repeats the phrase in its literal sense. 
Cf. Notes 38. 12, 46. 23. 

48. 1. τοῦτο --- γιγνώσκειν, “this knowledge.” 

7-10. Laches’ ridicule is here especially effective, for we know from 
Thucydides (VII. 50. 4) that the superstitious Nicias relied far too much 
on soothsayers; v. Note 51. 34, Introd. p. xix. 

9. οἴει is parenthetic and without influence on the construction; v. App. 
Cf. οἶμαι 2. 13, 34. 7, 39. 33, 42. 22, δοκεῖ 33. 13, 54. 16, βούλει 45. 19, 
46. 2. 

20. εἰ μὴ εἰ, “unless perhaps.” Ironical. 

22. ἄνω καὶ κάτω, we say “hither and thither.” Cf. Ion. 541 E παντο- 
δαπὸς γίγνει στρεφόμενος ἄνω καὶ κάτω, Note 10. 33. 

25-27. λέγειν ---- λόγοι --- λόγον --- λόγοις ; v. Notes 4. 34, 39. 15. 

26. εἶχεν ἄν τινα λόγον, “ there would be some reason.” 

29. Οὐδέν answers ri in Laches’ question. 

34. tows; v. Note 33. 9. 

πυνθάνεσθαι, πυνθάνου --- πέπυσμαι. The threefold repetition of the same 
verb shows the weariness and disgust of the speaker, and with πύστις Socrates 
mockingly takes up the refrain. The latter word is used nowhere else by 


Plato. 


14 ΛΑΧΗΣ. [P. 49 


49. 8. οὐ παντὸς ἀνδρός is perhaps taken from the proverb, οὐ παντὸς 
ἀνδρὸς ἐς Κόρινθον ἔσθ᾽ ὃ πλοῦς. 

ὁπότε γε is causal, but is also conditional, as μή shows. R. 143. 

12. κατὰ τὴν παροιμίαν. The full form of the proverb is κἂν κύων κἂν ὗς 
γνοίη, and indicates what is easy and simple; v. App. 

τῷ ὄντι, like ws ἀληθῶς (50. 12), often applies a simile, poetical citation, 
or proverb to the case in point. Cf. 38. 27, Gorg. 492 E, etc., Note 2. 17. 

15. τὴν Κρομμυωνίαν ὗν. This fierce sow ravaged the plain of Κρομμυών 
in southern Megaris, until it was killed by the Athenian hero, Theseus. 

16. The position of od παίζων leads us to expect a contrasted participle 
in the next clause, but the sentence continues with the same construction 
as λέγωβ. Cf. Apol. 21 E, Note 4. 17. 

17. τῷ ταῦτα λέγοντι, dat. dependent on ἀναγκαῖον, though properly the 
subject of the infinitive. R. 183. 

20. ἥ τινα κάπρον. τινα here makes κάπρον more specific, with a refer- 
ence to vs above, and so distinguishes it from the rest of the list; it also 
shows the indecision of the speaker (v. Aesch. Ag. 55). Cf. Note 33. 2r. 

21. ὁμοίως λέοντα --- πεφυκέναι, “that a lion and a stag or a bull and a 
monkey are equally brave.” 

22. φάναι is superfluous, but serves to repeat συγχωρεῖν. φημί often 
appears in this resumptive office. Cf. Sym. 175 D καὶ εἰπεῖν ὅτι Ε ἂν 
ἔχοι, φάναι. R. 266 e; v. Notes 13. 23, 36. 22. 

τιθέμενον, “defining.” Cf. 24. 30. 

27. μηδὲ ἀνδρεῖα, “also not brave.” 

30. ἀλλ᾽ ἄφοβον is in contrast to τὸ μὴ φοβούμενον, not to ob — ἀνδρεῖα 
καλῶ. 

34. προμηθίας is a characteristic addition in the mouth of the over- 
cautious Nicias; v. Introd. p. xix. 

50. 6. κοσμεῖ refers to 48. 28. 

g. Lamachus was associated with Nicias on the Sicilian expedition, in 
order that the prudence of the latter and the fiery energy of the former 
might react on each other to the benefit of the army. Unfortunately, 
Lamachus was killed soon after reaching Sicily, and the dilatory tactics of 
Nicias ruined the undertaking; v. Plut. Alc. 18, Thuc. VI. 49, tor. Aris- 
tophanes puns on the warlike fury of Lamachus in Ach. 1071 iw πόνοι τε καὶ 
μάχαι καὶ Λάμαχοι. 

12. The people of Αἰξωνή (cf. 56. 25) were notorious for their love of 
slander; and since Laches was actually from this deme, he fears lest the 
proverb be applied (ws ἀληθῶς ; v. Note 49. 12) to him. 

15. Δάμων: v. Note 29. 15. 


P. 53] COMMENTARY. [15 


Plato often cites Prodicus when he wishes to distinguish related concep- 
tions; v. Note 12. 12. 

πλησιάζει, “attends instruction,” like συνεῖναι ; v. Note 36. 27. 

18. σοφιστῇ τὰ τοιαῦτα κτλ. A sneer at Nicias. 

19. ἀνδρὶ dv ἡ πόλις κτλ. Laches repays Nicias for his mock (?) polite- 
ness inl. 9. The latter’s silence is consistent with his mild disposition. 

22. ὅποι βλέπων --- τίθησιν, “what he meant when he defined this.” 
Cf. 47. 2. 

51. 3. καὶ ἄλλ᾽ ἄττα; v. Note 40. 31. 

6. ἔχε, “stop!” shows that an important point has been reached. Cf. 
Prot. 349 E. 

10. ἃ μὴ δέος. μή, because the sentence is abstract and universal. 
H. 1021, G. 1428, 1430, GM T. 518, 520. 

12. δέος --- προσδοκίαν. So Prot. 358 D προσδοκίαν τινὰ λέγω κακοῦ τοῦτο. 

16. μέλλοντα is forced out of the attributive position to give greater force 
to the antithesis, κακὰ --- τὰ μὴ κακά. 

21. τὸ τρίτον, “a third point.” 

25. εἰδέναι; v. Note 9. 15. 

28. εἰς ἅπαντας, with ἐφορᾷ (“includes”). 

34. οἴεται personifies στρατηγία; v. Note 45. 23. 

ἀλλὰ ἄρχειν. Poetry (Il. 12. 195-264) and history (Anab. V. 6. 28 ff.) 
furnish many illustrations of this principle, but Nicias seems not to have 
applied it to his own conduct; v. Note 48. 7, Introd. p. xix. 

52. 25. κατὰ τὸν σὸν λόγον refers to the definition of ἀνδρεία as ἐπιστήμη 
τῶν δεινῶν καὶ θαρραλέων, with the further explanation of δεινά as μέλλοντα 
κακά. 

27. καὶ πάντως ἐχόντων, “without reference to time” (Jow.). 

28. μετατίθεσθαι is a figure borrowed from the game of πεσσοί (v. Note 
13. 11), which is used in a more extended manner in Rep. 334 E. 

31. dade gives a slight suggestion of blame; v. Note 3. 29. Cf. 
I]. 2. 190 and 200. 

53. 1. ᾧ ye μόνῳ προσήκει --- τὰ μή, “who alone is fitted to distinguish 
carefully things dangerous and safe.” προσομιλεῖν, “ to behave toward them.” 

4. λέγειν τὶ; v. Note 47. 20. 

16. μεγάλην ἐλπίδα εἶχον. The raillery hits Socrates as well as Nicias. 
Cf. 50. 14. 

18. εὖ ye. Ironical. 

οὐδὲν πρᾶγμα, “no matter,” “of no consequence.” So Gorg. 447 B. 

21. οὐδὲν ἔτι διοίσει (διαφέρω), “ make no difference.” 

23. οὐδὲν πρὸς αὑτὸν βλέπειν κτλ. This familiar weakness of mankind 


116 *  AYZIZ. [P. 53 


is well illustrated by Aesop’s fable of the two wallets (359), whose moral 
reads: of ἄνθρωποι τὰ μὲν ἐξ αὑτῶν κακὰ οὐχ ὁρῶσι, τὰ δὲ ἀλλότρια πάνυ 
ἀκριβῶς θεῶνται. 

25. ἐπιεικῶς, “ sufficient.” 

27. οἴει, here, “think it right.” 

30. σοφὸς yap—e. Ironical. 

54. 3. Νικήρατον, the son of Nicias mentioned 29. 14. 

9. συμπροθυμήσει, “help.” 

16. δοκεῖ has no influence on the construction. Cf. 33. 13, Note 45. 19. 

14. νῦν δ᾽ ὁμοίως yap; ν. Note 33. 27. 

17. av τι δόξω συμβουλεύειν ; v. Note 31. 34. 

18. ἔκφορος Χόγου, “traitor,” “tell-tale.” A proverbial expression, as ap- 
pears from Ar. Thes. 472 αὐταὶ (“alone”) γάρ ἐσμεν, κοὐδεμί᾽ ἔκφορος λόγου. 

23. εἰς διδασκάλων, “to school.” The gen. depends on the idea of — 
locality conveyed by the preposition (Gild.). Cf. 7. 28, 60. 24. 

24. τὸν Ὅμηρον, Od. 17. 347. Cf. 9. 14. 

προβάλλεσθαι, “offer as defence,” a military term. 

25. κεχρημένῳ, “ needy.” 
᾿ς 32. τὸ δὲ νῦν εἶναι; v. Note 62. 17. 

34. ἐὰν θεὸς ἐθέλῃ. Usually θέλῃ in this phrase; v. App. 13. 34. For 
the devout tone, cf. the close of the Apol. and Crito, also Apol. 40 A-C. 


LYSIS. 


55. 1. ἐξ ᾿Ακαδημίας εὐθὺ Λυκείου; v. Introd. p. vii. The Lyceum, 
afterwards so closely associated with the peripatetic instruction of Aristotle, 
was a gymnasium named from the neighboring shrine of Apollo Avxetos, 
and was a favorite resort of Socrates. Cf. Euth’o 1 A, Sym. 223 D. 

8. ov παραβαλεῖς is equivalent to a command. The future is more 
imperative than the present would be; v. Note 63. 15. Cf. Ar. Av. 1212 
ov λέγεις. Probably παραβάλλω is a nautical metaphor, “come alongside.” 
Cf. Rep. 556 C. | 

10. παρὰ τίνας τοὺς ὑμᾶς = τίνες εἰσὶν οὗτοι, οὗς λέγεις ὑμᾶς. Cf. Gorg. 
521 A, Phil. 11 A. The article adds clearness. 

16. καλῶς ye ποιοῦντες ; v. Note 4.12. Tr. “you are very kind.” 

18. ov φαῦλος; v. Note 13. 33. 

20. ἐπὶ τῷ. τῷ is better taken as masculine, “whom shall I see?” 

56. 2. ἠρυθρίασεν; v. Note 6. 28. 

ὦ παῖ Ἱερωνύμου; v. Note 18. 14. 

4. εἶ πορευόμενος. A sort of periphrasis, though εἶ is emphatic. This 


P. 58] COMMENTARY. 117 


usage, which emphasizes by its fullness of expression the progress of the 
action, was considered provincial and vulgar. Cf. A. J. P. IV. 302. 

5. φαῦλος καὶ ἄχρηστος ; v. Notes 7. 34, 14. 5, 6. 

6. γνῶναι ἐρῶντα. Cf. Sym. 212 Β αὐτὸς τιμῶ τὰ ἐρωτικὰ καὶ διαφερόντως 
ἀσκῶ, Mem. II. 6. 28 διὰ τὸ ἐρωτικὸς εἶναι, Xen. Sym. III. to. 

ὃ. ἀστεῖον, “ amusing,” “charming” (2. “ town-bred”). 

10. παραταθήσεται, “worn out.” 

11. ἐκκεκώφωκε, “ deafened.” 

12. evpapia, “ opportunity.” 

14. καταλογάδην, “in prose.” 

16. καταντλεῖν “to deluge with.” Cf. Rep. 344 D ὥσπερ Badaveis 
(“bathmaster”) καταντλήσας κατὰ TOV ὦτων. 

27. νεανικόν, “high-spirited,” “generous.” Cf. Rep. 425 C, 491 Ε. 

29. πρὸς αὐτόν = Ta παιδικά. Cf. Phaedr. 239 A, Phaedo 73 D, etc. 

30. σταθμᾷ, “Do you attach any weight?” 

33. συγγράφειν, “write prose.” Cf. Sym. 177 B, where καταλογάδην 
is added. 

ληρεῖ, “ talk nonsense.” 

57. 5. διατεθρύληται “ talked deaf.” Cf. Rep. 358 C. 

II. πλούτους. Plural of stateliness, though with the thought of each 
successive fortune. Cf. I. Alc. 122 B. 

13. KéAys, “a race-horse,” ridden by a jockey. 

14. κρονικώτερα, “more absurd”; v. Note 74. 21, Ar. Plut. 582. 

18. ἀρχηγέτου. The tutelary hero, from whom all the members of the 
deme were supposed to derive their origin, but who really took his name 
from the deme itself. 

δήμου without the article, since a repetition of τοῦ would not be euphoni- 
ous. Plato never repeats the article in such cases. Cf. Note 27. 12. 

ἅπερ at γραῖαι ἄδουσι. It is well known that in all countries the old 
women preserve most faithfully the traditions of the past. Cf. Rep. 350 E 
ταῖς γραυσὶ ταῖς τοὺς μύθους λεγούσαις, Gorg. 527 A, Theaet. 176 B. 

25. ἕλῃς. Figure from hunting, so διαφύγῃ and θηρευτής in A. Cf. 
Phaedr. 253 C. 

31. τὸ μέλλον. Prolepsis; v. Note 4. 14. 

58. 1. δυσαλώτεροι. τοσούτῳ is omitted. Cf. Apol. 30 A, Gorg. 458 A. 

2. avacofot. A word imitating the sound, like our “shoo.” ; 

4. κηλεῖν, “to charm,” “soothe.” 

6. ὅπως μὴ --- ποιήσεις. Cf. 63. 22; v. App. 5. 17. 

15. ἐπιδεῖξαι, “ give a specimen” (teach a truth), but mid. “ make a dis- 

play,” as the sophists did. Cf. App. 32. 10, Apol. 40 A, ete. 


118 ΛΥΣΙΣ. | [P. 58 


16-24. Notice that Hippothales, who has hitherto answered briefly, 
becomes talkative when there is a prospect of seeing his beloved (Schm.). 

19. Ἑρμαῖα. As Hermes was the god of athletic exercises, his festival 
was celebrated in the palaestra. A law of Solon forbade the presence of 
adults, but this appears to have become a dead letter. 

25. προσῇ; .6. mpoona, impf. first sing. of πρόσειμι. 

29. ἀστραγαλίζοντας. The ἀστράγαλοι were knuckle-bones, often used 
by boys and girls in their natural state, and tossed on the hand like our 
jackstones, but more frequently they were smoothed on four sides, marked 
I, 3, 6, 4, and played like dice. Four ἀστράγαλοι were thrown from the 
hand, or from a box, and the thirty-five possible combinations bore the 
names of gods, heroes, and kings, or had some conventional value. The 
best throw (‘Agpodirn or Kdos) was made when each die came up differently, 
the worst (κύων) when all were alike. The rules for real (cubical) dice were 
slightly different; v. Harp. Class. Dict. 

κεκοσμημένους, Ζ.6. with clean, white clothes. 

31. ἠρτίαζον. Guessing at “odd and even,” a favorite game for boys in 
all countries, the #zorra, which the Italians play with such passion, men as 
well as boys. Cf. Lat. Jar zmpar ludere, Suet. Aug. 71. 

φορμίσκων, “small baskets.” 

Pater (Plato and Platonism, 114) praises the beautiful picture here pre- 
sented, and compares it for lifelike charm to the “ Beggar Boys” of Murillo. 

34. ἐστεφανωμένος. The Greeks wore wreaths of leaves and flowers on 
all religious and festal occasions. Lysis had doubtless participated in the 
sacrifice. 

τὸ καλὸς εἶναι is equivalent to ὅτι καλὸς ἦν; τὸ εἶναι being accusative after 
ἀκοῦσαι. For ἄξιος ἀκοῦσαι, cf. Rep. 496 A. 

59. 11. ἐπηλυγισάμενος, “using them as a screen.” 

15. ᾿Αμφισβητοῦμεν. “We occasion dispute about this point.” 

16. γενναιότερος, perhaps “the nobler in character” (not in birth). 

18. “EyeAaodrnv; v. App. 6. 6. 

20. κοινὰ Ta φίλων. A Pythagorean proverb. Cf. Rep. 424 A, Phaedr. 
279 C, etc.; v. Note 2. 17. 

25. παιδοτρίβην, “the trainer,” teacher of gymnastics. His duties are 
defined in Gorg. 452 B. 

60. 13. κἂν --- ἄν. Cf. 62. 4, 74. 10, 11; v. Note 5. 24. 

28. For the ethical dative αὐτῇ, cf. Rep. 343 A, Soph. 229 E. 

30. The σπάθη and κερκίς were the wooden blade and comb used in 
the upright loom for packing the threads of the woof, so as to make the 
web close. 


~ 


P. 63] COMMENTARY. 11g 


33. Ἡράκλεις : v. Note 2. 31. 

ἀντὶ τίνος. “For what reason?” The causal use of ἀντί is poetic and 
rare. Ast cites no cases in Plato. 

61. 1. ὀλίγου, “almost.” Cf. 37. 18,63. 4. The full phrase is ὀλίγου 
δεῖ. Cf. πολλοῦ δεῖς 56. 23, παντὸς δέοι 68. 12. 

9. Μὴ οὐ τοῦτό σε κωλύῃ. Cf. 72. 30. A form of cautious negation 
very common in Plato, where the idea of fear is present to the mind, but is 
not expressed by any verb. H. 867, G. 1350, GM T. 265. 

18, 19. ἐπιτεῖναι, ἀνεῖναι, ψῆλαι, κρούειν, “ tighten,” “loosen,” “play on 
the strings with the fingers,” “strike them with the plectron” (a gold or 
silver rod used for the purpose). 

21. διακωλύουσιν, κωλύουσιν ; v. Note 4. 34. 

22. ὦ ἄριστε; v. Note 3. 29. 

24. αὑτοῦ, 2.6. “your former self.” 

33. ‘Actas, z.e. what we call Asia Minor (so Xen. Cyr. I. τ. 4, Hell. IV. 
8. 27), though. also used in the larger sense of the whole continent, or of 
the Persian empire. ; 

34. ζωμόν, “broth.” 

62. 3. καὶ τόν; v. Note 9. 30. 

4. δραξάμενοι, “ taking a handful.” 

9. ἐμπάσαι xrX., “put in a pinch of ashes.” 

12. ἐκείνων. For the use of ἐκεῖνος for αὐτός, cf. Phaedo 106 B, 
Prot. 311 D. 

17. ἑκὼν εἶναι. To our idiom the infinitive here seems superfluous. It 
is practically confined to negative sentences. H.956a,G. 1535,GM T. 780. 
Cf. Note 68. 22. It is probably a locative form, meaning “ in fact,” “ really,” 
and limiting ἑκών. Cf. A. J. P. X. 381. 

63. 4. ὅτι; v. Note 7. 3. 

5-6. ταπεινοῦντα, συστέλλοντα, χαυνοῦντα, διαθρύπτοντα, “humbling,” 
“reducing,” “ puffing up,” “ pampering.” 

7. aywviovta; v. Note 10. 33. 

9. ἀνέλαβον ἐμαυτόν. The reflexive is more common than the middle 
voice, when the subject acts directly on itself. Cf. Gorg. 464 C ἑαυτὴν 
διανείμασα. H. 812 Ὁ, G. 1242.1. It usually implies that the action is 
unnatural. 

13. σμικρόν, “in a low tone.” : 

15. ἐρεῖς. Future for imperative. Cf. Note 55. 8, Ar. Eq. 483-485, 
G. 1265. This is really more forcible, since a quiet assertion of the future 
carries more weight than a request. Cf. A. J. P. XIII. 37. 

15. πάντως: v. Note 3. 4. 


120 ΛΥΣΙΣ. LP. 63 


18. ἀνερέσθαι, sc. πειρώ. 

22. ὅπως ἐπικουρήσεις ; v. App. 5. 17. 

28. οὐχ ὁρᾷς; v. Note 18.14. On parenthesis, cf. 67. 28, 75. 28, 76. 9. 

32. ἑστιᾶσθον, Wt. “feasting.” Cf. Rep. 354 A, 571 Ὁ, ete. 

64. 8. For the Athenian fondness for pet animals, cf. Ar. Av. 1290 ff., 
Leg. 789 B. ὄρτυγα and ἀλεκτρυόνα are added unexpectedly to give a comic 
effect, which is heightened by the mock earnest vai μὰ Δία and the use of 
Socrates’ favorite νὴ τὸν κύνα (v. Note 22. 11) just after the mention of dogs. 

65. 3-4. οὐκ dpa ἐστὶν φίλον --- οὐδὲν μὴ ἀντιφιλοῦν. If the sentence had 
been positive, it would have read ἔστιν φίλον --- μὴ ἀντιφιλοῦν, but since it is 
negative, οὐκ is added to both copula and participle. The participle is less 
common than the infinitive in this construction. uy ov implies resistance to 
pressure. Cf. G. 1617 b, GM T. 818, Gild. in L. and S., A. J. P. VII. 169. . 

g-Io. Socrates wrests the meaning of this verse to suit his purpose. 
Cf. Note 11. 29. He takes φίλοι as predicate to all the substantives, 
whereas it is attributive and modifies only παῖδες, just as the other adjec- 
tives govern their nouns. The quotation is from Solon (23 B’gk) ; v. Notes 
G..9, 41. 25. 

9. μώνυχες, “ with undivided hoof.” 

66. 5. ἠρυθρίασεν; v. Note 6. 28. He blushes because he said that 
Socrates had made a mistake. 

9. ἐκείνου, 2.6. Lysis. 

φιλοσοφίά. Here with its etymological meaning, “love of knowledge” 
(cf. 65. 6, 70. 26), manifested by his close attention. 

11. ἐπλανώμεθα. Cf. Rep. 484 B. 

13. ὥσπερ 600s; v. Note 18. 20. 

14-15. τοὺς ποιητὰς --- ὥσπερ πατέρες τῆς σοφίας. Cf. Tim. 28 C τὸν 
— ποιητὴν καὶ πατέρα τοῦδε τοῦ παντός. The verse in 1. 20 is from Od. 17: 218. 

22. τοῖς τῶν σοφωτάτων συγγράμμασιν. This probably refers to Anax- 
agoras, whose works were entitled περὶ φύσεως, περὶ τοῦ ὅλου. Socrates in 
the Phaedo (97 B) remarks that he has heard selections read from one of 
the books of Anaxagoras. 

23. τὸ ὅμοιον τῷ ὁμοίῳ is an old proverb. Cf. Prot. 337 Ὁ, Gorg. 510 B 
ὅνπερ οἱ παλαιοί τε καὶ σοφοὶ λέγουσιν. 

27. ov συνίεμεν, “ We do not understand,” therefore we answer, “ per- 
haps,” ἴσως. 

67. 2. ἐμπλήκτους καὶ ἀσταθμήτους, “capricious and unstable.” 

27. τὴν ἀρχήν, “at all.” 

29. avrov, “of each other.” So ἑαυτούς 1. 31. This use of the reflexive 
instead of the reciprocal is found when the parties concerned belong to the 


P. 72] COMMENTARY. - ¥§25 


same class, and so are, in a measure, identical. Suidas, ‘Eavrovs ἀντὶ rod 
ἀλλήλους οἱ ᾿Αττικοὶ λέγουσιν. H. 686b, G. 996. ᾿Αλλήλους is more orna- 
mental, and appears more in the earlier and later periods of the language. 

33. ποτέ Tov ἤκουσα λέγοντος. This is thought to mean Heraclitus and 
his school. The poetical quotation is from Hes. Works 25; v. Note 11. 20. 

68. 10. ἀγαπᾶν καὶ φιλεῖν. Cf. 73. 16-17, 69. 32; v. Note 7. 34. 
φιλεῖν is the general word for love, ἀγαπᾶν is love based upon reflection and 
reason, “esteem.” Cf. the famous distinction in Jno. 21. 15-17, and see 
commentators on the passage. 

22. ws ye οὑτωσὶ ἀκοῦσαι. The infinitive is used absolutely here, as in 
the very common ὡς ἔπος εἰπεῖν (“in a word”) and in ἑκὼν εἶναι; v. Note 
62. 17,GM T. 778. 

69. 1. μὴ ἔτι μᾶλλον ἡμᾶς λανθάνει; v. Note 11. 22. 

2. ws ἀληθῶς; v. Note 20. 1. 

5. εἰλιγγιῶ, “I am dizzy”; v. Note 3. 22. Often printed ἰλιγγιώ. 

8. διολισθαίνει, “slips through.” For the personification, v. Note 25. 9. 

10. ἀπομαντευόμενος ; v. Note 18. 13. 

18. τοιούτου οἷον αὐτό ἐστιν, 2.6. μήτε ἀγαθὸν μήτε κακόν. 

24. καλῶς ὑφηγεῖται, “lead on the right path.” 

70. I. ov ἔχει; v. Note 3. 14. 

4. τὸ παρόν, “the added quality.” Cf. κακοῦ παρουσίαν, just above. 

6. ἀλεῖψαι, “anoint.” 

9. Ψψιμυθίῳ, “white lead,” much affected as a cosmetic. Plin. N. Η. 
XXXIV. 54 tells of its use in whitening the skin. 

25. ἦν is the so-called “philosophic imperfect." G M T. 40. It here 
looks back to 69. 18, which sets the time referred to. 

26. τοὺς ἤδη σοφοὺς μηκέτι φιλοσοφεῖν, cf. Sym. 204 A. 

28. οὕτως refers to κατά Twa τρόπον in |. 18. 

71. 4. βαβαί; v. Note 2. 31. 

12. ὄναρ πεπλουτηκέναι. A proverbial expression, like our “ build castles 
in the air.” Cf. Theaet. 208 B. 

14. ὥσπερ ἀνθρώποις ; v. Notes 18. 20, 25. 9. 

17. ἕνεκά Tov καὶ διά τι. Here ἕνεκα is the object to be gained (cf. Sym. 
185 B), dua the existing cause, or motive. 

23. ἕνεκα ὑγιείας. ἕνεκα usually follows its noun. 

34. τοῦ φίλου τὸ φίλον Tod φίλου φίλον; v. Note 4. 33. 

72. 18. ἀντὶ πάντων τῶν ἄλλων χρημάτων. πρό or παρά is more usually 
employed to express comparison, but cf. Gorg. 526 E, Phaedr. 232 A. For 
the sentiment, cf. 34. 15. 

21. κώνειον, “hemlock.” The poison usually administered to Greek 


122 ATZIZ. [Pp. 72-76 


criminals, that by which Socrates himself was executed. The plant, Conzum 
maculatum, grows wild all over Europe, is 3 to 6 feet high, and has small 
white flowers in umbels. The alkaloid poison is obtained from the fruit 
and leaves, and produces death by paralysis of the vital organs. 

23. "Ap οὖν τότε οὐδέν κτλ. “But he does not therefore value an earthen 
vessel more than his son, nor yet three measures of wine?” οὐδέν is a 
stronger equivalent of ov and is correlative to οὐδέ. Most editors take οὐδέν 
as the object of ποιεῖται with κύλικα and κοτύλας in apposition, but the other 
way is simpler. 

27. ἐπὶ τοῖς ἕνεκά Tov, “the means to an end”; ἐπ᾽ ἐκείνῳ, “for that 
object.” 

73. τ. ῥήματι “improperly,” 2.6. in a word only, not infact. Cf. Phaedo 
102 B οὐχ; ὡς τοῖς ῥήμασι λέγεται, οὕτω καὶ τὸ ἀληθὲς ἔχειν. 

13. οὐδὲν ἂν ἡμῖν χρήσιμον εἴη; ν. Note 14. 13. 

74. 8. τούτου ov. Inverse attraction; v. Note 25. 6. 

21. ὕθλος, “ nonsense.” 

ποίημα Κρόνῳ. Κρόνος had become a contemptuous epithet in Athenian 
slang, “old fool.” Cf. Euthyd. 287 B; so κρονικός (57. 14) means “old- 
fashioned and stupid.” . τ 

25,26. ὡς ἔοικεν and ὡς φαίνεται are redundant. Cf. 43. 14, Phil. 32 C, 
Ar. Plut. 826 δῆλον ὅτι τῶν χρηστών τις, ὡς ἔοικας, εἶ. ἔοικε is neither sub- 
jective (δοκεῖν) nor objective (φαίνεσθαι), but midway between, though 
nearer δοκεῖν. Phaedr. 261 D illustrates the difference. 

33. ὃ δὲ Λύσις ἐσίγησεν, since he is reminded that he is himself an 
ἐρώμενος. 

75. 3. Hippothales’ reason for happiness is probably the conviction that 
he is a γνήσιος ἐραστής. 

26. ἀναπεμπάσασθαι, “to count over, sum up.” 

32. ὥσπερ δαίμονες. δαίμονες are gods of lower rank, such as departed 
heroes, genii, etc. The word has no bad meaning in the classical period, 
but is here employed to indicate a sudden and startling interruption. 

76. 3. ὑποβαρβαρίζοντες, “speaking somewhat (ὑπό) broken Greek.” 
Cf. Note 28. 11. The slaves were usually taken from wild tribes in the 
North, from Thessaly, Thrace, and Scythia. 

8. γέρων. As Socrates was born about 469 B.c., this allusion puts the 
imaginary date of the dialogue later than 409. 

10. Notice the presence of ὃ φίλος, the subject of the dialogue in the 
closing sentence. So δικαιοτάτου at the end of the Phaedo and σοφιστήν 
at the close of the Sophistes. Cf. Apol., Ion., Pol., Crito, Gorg. 


APPENDIX. 
I. MANUSCRIPTS AND EDITIONS. 


A. PRINCIPAL MANUSCRIPTS. 


1st Class. — B. Bodleianus, or Clarkianus, of the ninth century, in the 
Bodleian Library at Oxford, containing the first twenty-four dialogues, 
according to the arrangement of Thrasyllus, which is followed in Hermann’s 
edition. This Ms. was found in 1801 by Edw. Daniel Clarke in the monas- 
tery on the island of Patmos. It is written on parchment in beautiful char- 
acters, and bears a subscription dated 895 A.D. Clarke gave it to Porson, 
who bequeathed it to the Bodleian. 

A. Parisinus (1807), of the ninth century, in the National Library at 
Paris, containing the last fourteen dialogues and the letters. Among the 
inferior Mss. the most valuable are the Tiibingensis of the twelfth century, 
containing seven dialogues, and the Venetus D (a 185) of the same age, 
containing eighteen. 

2d Class.—T. Venetus, of the twelfth century (or earlier, S), in the 
Library of St. Mark’s at Venice, containing the first thirty-one dialogues 
(through the Timaeus). No Greek author possesses such ancient and reli- 
able Mss. as these three, AB T. The first class has generally been pre- 
ferred by the editors, but the Phaedo papyrus recently published in the 
Flinders Petrie collection has strengthened the authority of the second class, 
so that some scholars regard the two classes as of equal value. A summary 
_ of the literature on the subject and a description of all the Mss. is given by 
M. Wobhlrab, Jahrb. Supp. XV. 643-722; v. also Jowett & Campbell, Rep. 
Il. 70 ff. 


B. PRINCIPAL EDITIONS OF THE PLATONIC DIALOGUES. 


Editio princeps. Aldus Manutius. Venice, 1513. 

H. Estienne. 3 vols. Paris, 1578. This scholar is generally known by 
his Latin name, Stephanus, and the dialogues are usually cited according to 
his pages, subdivided ABCDE. The introductions and notes were by 
_ Serranus. 


123 


124 APPENDIX. 


I. Bekker. 8 vols. 1816-1818. The first edition based upon a collation 
of the Mss. 

G. Stallbaum. ro vols. Gotha and Leipzig, 1827-1877. The only 
annotated edition of all the dialogues. 

M. Schanz. Leipzig, 1875-. The latest critical edition, not yet complete. 

C. F. Hermann. 6vols. Leipzig, 1856-1858. Revised by M. Wohlrab, 
1887. The Teubner text edition. 


C. PRINCIPAL WORKS TREATING OF PLATO AND THE DIALOGUES. 


Ε΄. Ast. Lexicon Platonicum. Leipzig, 1855. 

Ch. Benard. Platon. Sa Philosophie. 1892. 

G. Grote. Plato and the Other Companions of Sokrates. London, 1865. 

B. Jowett. The Dialogues of Plato translated into English.? 5 vols. 
London, 1892. 

W. Pater. Plato and Platonism. London, 1893. 

F. Steinhart. . Platons Leben (Leipzig, 1873), and introductions to the 
German translation of H. Miiller, 1850-1873. 

H. von Stein. Geschichte des Platonismus. Gotha, 1862-1875. 

F. Susemihl. Die genetische Entwicklung der Platonischen Philosophie. 
Leipzig, 1855. 

G. Teichmiiller. Litterarische Fehden im IV" Jahrhundert vor Christo. 
1881-1884. 

G. van Prinsterer. Prosopographia Platonica. Leyden, 1823. 

* * * Monographs by Bonitz, Cobet, Goldbacher, Hirschig, Madvig, 
Schanz, Vermehren, Wolke, and Zingerle for textual criticism, and Becker, 
Bertram, Bonitz, Hausenblas, Hermann, Knauer, Nusser, Ohse, and Spiel- 
mann for exegesis, have also been consulted, as well as Schmelzer’s edition 
of the Charmides and Lysis, and Bertram’s, Gitlbauer’s, Krdal’s, Jahn’s, 
Schmelzer’s, and Tatham’s editions of the Laches. 


II. NOTES ON THE TEXT. 


S indicates the reading of Schanz. His edition contains a fuller critical 
apparatus, and is followed in the construction of this text unless otherwise 
stated. Other editors are similarly cited by abbreviation ; v. preceding page. 

b is the second hand which has corrected B. 

yp. Ὁ shows that the reading was added to the margin of B by the second 
hand, with the admonition yp.(d¢e) prefixed. 

Bad. Badham. 


— = 


APPENDIX. 125 


H. Heindorf. 

H. H. Hoenebeek Hissink, Animadv. 17-22. 

M. Madvig, Advers. I. 403-406. 

Schl. Schleiermacher. 

Words that evidently had no place in the text have been omitted 
altogether, but when there seemed to be some doubt, they have been 
bracketed. Words not found in B or T are marked by stars, as in Schanz. 
“Cod.” indicates an inferior Ms., “ed.” the majority of the editors. 


CHARMIDES. 


1. τ. Ποτειδαίας S: ποτιδαίας B T. Ποτείδαια is the only form found on 
inscriptions. Meisth. 41. 

2. ἅσμενος S: ἁσμένως B, ἀσμένως T, ἄσμενος Hirschig. The rough 

breathing with this word is found again in B in 68. 24, Gorg. 486 D, and 
often in A. Cf. dvddvw. For the nominative, cf. Crit- 106 A, etc. 

3. συνήθεις : ξυνήθεις B Τ 5. The Mss. are very inconsistent in their 
use of σύν and ξύν. We find ξυν- in 3. 20, 4. 12, etc., συν- in 2. 30, 6. 6, 
etc., in fact, both forms in the same line in 25.9. Cf. 13. 28, 30. In the 
inscriptions (Meisth. 181) ξύν is the rule till 410, after that time σύν is pre- 
ferred, while after 403 ξύν is used only in legal phrases. Whenever our 
dialogues were written, their date is certainly later than 403. Moreover, the 
fragment of the Phaedo recently published in the “ Flinders Petrie Papyri” 
has only σύν, and Mommsen (p. 748) doubts that Plato ever used the older 
form. Since the testimony of what is decidedly our oldest Platonic manu- 
script (300 B.c.?) agrees with the evidence of contemporary documents in 
stone, it seems necessary to write σύν throughout the dialogues. (N.B.—This 
is done by Krdl in his edition of the Laches.) 

4. Βασίλης B: βασιλικῆς T Ὁ S, βασιλείας Urlichs (1857). βασιλικῆς 
was explained as the Stoa Basileios, but this was not a ἱερόν, and was never 
called βασιλική. The reading of B was not fully understood until 1884- 
1885, when an inscription was found at Athens, containing a reference to 
the ἱερὸν τοῦ Κόδρου καὶ Νηλέως καὶ τῆς βασίλης, also called τέμενος τοῦ 
Νηλέως καὶ βασίλης (Am. Jour. Arch. III. 45). As this is clearly the ἱερόν 
to which Socrates refers, the reading of B presents no difficulty. 

2. 8. Ἔστιν δὲ B: ἔστι δὲ T. In the Mss. and in the inscriptions before 
336 B.c., the movable ν is often found before consonants as well as before 
vowels. Kroschel (Jahrb. 123. 553) thinks that B uses ν to excess, and that 
half of the cases should be rejected, but Schanz defends B. 

9. ὑόν 5: υἱόν B T. Not only is ὑόν more common in inscriptions 


126 APPENDIX. 


(Meisth. 48), but in A we almost always find ‘ov, which shows that ὑόν was 
written by the first hand. 

24. ἄλλοσ᾽ ἔβλεπεν cod.: ἄλλος ἔβλεπεν B, ἀλλοσέβλεπεν T. 

3. 6. ἐμαυτῷ van Prinsterer: ἑαυτῷ B TS. Charmides is too modest 
to call himself temperate (7. 2), and it is wholly unlikely that he valued 
highly his poetic skill, nor would Critias, in praising him, imply that he was 
conceited. 

12. καλῶμεν cod. H: καλοῦμεν B T. 

30. ἐν ἐμαυτοῦ T: ἐπ᾽ ἐμαυτοῦ Β. ἐν ἐμαυτοῦ means “in my own,” “in 
my senses,” while ἐπ᾽ ἐμαυτοῦ would mean “by myself,” “alone” (ct. 4. 22 
ἐφ᾽ ἑαυτῆς), which does not suit the context. 

33. μοῖραν αἱρεῖσθαι κρεῶν T: ἀθανατώσηι θεία μοῖρα κτλ. B: ἐν θανα- 
τοέσσῃ θέᾳ μοῖραν κτλ. Sauppe: θανάτου σ᾽ 5) θέᾳ μοῖραν αἱρεῖσθαι χρεών 
Hermann, ἀδαμάτῳ σθένει μοῖραν G. Hermann. εὐλαβεῦ δὲ μὴ κατέναντα 
λέοντος νεβρὸς ἐλθὼν μοῖραν κτλ. Bergk,* who thinks that the unintelligible 
words in B are derived from a gloss, μὴ θανατώσῃ ἡ θέα. 

4. 20. dvaykatov* ἂν " εἴη. ἄν was inserted by M, since an orat. obi. 
optative would not appear after a primary tense. day is often lost after the 
endings -ay, -ov. Cf. 7. 9,18. 2, also 67. 3. 

34. ἰατροὶ οἱ Ἕλληνες B T: of “EAAnves ἰατροί Stobaeus flor. 101. 23, οἱ 
ἰατροὶ ot Ἕλληνες H. The Mss. reading can only mean “physicians, ze. 
the Greeks,” and Cobet, feeling this to be awkward, struck out ἰατροί. The 
real contrast is with Zalmoxis, not with θεός. 

5. 18. πείσει cod., H: πείσῃ ΒΤ. The Canon Dawesianus, laid down 
by the English critic Dawes, holds that correct writers use the fut. indic. or 
2d aor. subj., but never the rst aor., after ὅπως, and exceptions to this rule 
are very few. In fact, there is only one place in Plato (Euthyd. 296 A) 
where the indicative may not be read. Cf. 58. 6,63.22. Goodwin (GMT. 
283) would explain πείσῃ as due to the analogy of μὴ πείσῃς, but this seems 
needless. Cf. A. J. P. VI. 71. 

21. After χωρὶς ἑκατέρου B T have σωφροσύνης καὶ ὑγιείας, but cod. 
Laurentianus (85. 6) and H omit these words. We cannot say ἰατρὸς. 
ὑγιείας, and ἑκατέρου must accordingly refer to ψυχῆς Kal σώματος. 

24. ὀμώμοκα T yp. b: ὦμοσα B. The perfect is used because he is still 
bound by the oath, just as of δικασταὶ ὀμωμοκότες κάθηνται (Cobet). 

6. 1. πλείστοις δοκεῖ σωφρονέστατος M: πλείστων δοκεῖ πολυφρονέστατος 
B, πάνυ πολὺ | δοκεῖ σωφρονέστατος T, πλεῖστον δοκεῖ σωφρονέστατος Herm. 
The tragedians sometimes join πλεῖστον with a superlative, but in prose it 
is very rare, if not unknown. 

6. ποῖαι δύο οἰκίαι συνελθοῦσαι Aldine ed.: ποῖαι δυοῖν οἰκίαι συνελθοῦσαι 


᾿ APPENDIX. 127 


T, καὶ νῦν for συν B, ποίαιν δυοῖν οἰκίαιν συνελθούσαιν Herm. Plato uses 
the dual in his youthful works freely and naturally, like Aristophanes. In 
his later dialogues it gradually passes away, but is revived in the Laws to 
give antique color. 

13. τἠπείρῳ 5: τῇ πειρῷ B, τῇ Hreipw Τ. Schanz thinks (Prof. 
Symp.) that the scribes often omit cases of crasis, so he restores it when- 
ever B or T give warrant. 

7. 28. κάλλιόν ἐστιν 5: κάλλιστον BT. Cf. E, where κάλλιον is used 
twice. Stallbaum defends κάλλιστον as meaning, “Is quickness best, or is 
slowness best?” 

ὅμοια Β T and all previous editors: ὁμοῖα 5. Blass in his new edition 
of Kiihner’s Grammar (I. 326. 7) holds that ὁμοῖος belongs to the older 
Attic of Thucydides and the tragedians, but that all other classic authors 
wrote ὅμοιος, and cites ΑΕ]. Dionys. ap. Eustath. Il. p. 206, who says ὁμοῖα 
-- τῶν παλαιῶν ᾿Αττικῶν, adding that most people write γέλοιον, etc. (The 
κοινή used γελοῖον, ὁμοῖον.) The followers of Schanz quote Herodian, 137. 
16 L, who assigns ὅμοια to of μεταγενέστεροι τῶν ᾿Αττικῶν, and recommends 
ὁμοῖον, the form used also in the κοινή. Again, the Schol. ad Dionys. 173. 16, 
after noting that Homer has ὁμοῖος, remarks οἱ δὲ ᾿Αττικοὶ ὅμοια λέγουσι. 
Cf. Anal. Oxon. II. 54. 3, Eust. 531. 35, 369. 18. The question seems to 
be whether Plato was considered παλαιός or μεταγενέστερος, and since Blass 
with all the other editors takes the latter view and Schanz stands alone, it 
seems the safest course to follow the Mss., especially since Schneider (ad 
Rep. p. 14) has noticed that they are as constant in writing ὅμοια as they 
are in accenting γέλοια in many places. ὅμοιος appears in the texts of all 
the contemporary orators, and Wohlrab prints ὅμοιος in his revision of the 
Teubner Plato (1887- ). 

8.17. ἡσυχιώτατος Cobet: ἠσυχώτατος BT. 

30. καλλίους B T: κάλλει Schaefer. The latter reading would construe 
οὖσαι with ἐλάττους alone, and is easier, but not necessary. 

9. 12. After "Ap οὖν ἂν εἴη S supposes a lacuna, which he would fill 
with κακὸν, ὃ μὴ κακοὺς καὶ. Schneider reads εἴη μὴ ἀγαθὸν, ὃ ἀγαθοὺς 
ἀπεργάζεται. ; 

21. δὴ οὐδὲν μᾶλλον ἀγαθὸν ἢ κακὸν 5: μὴ οὐδὲν μᾶλλον ἀγαθὸν ἢ καὶ 
κακὸν B T, μηδὲν μᾶλλον Stephanus, οὐδὲν μᾶλλον Ast. 

26. ἂν εἴη Β Τ: εἴη 5. It suits Charmides’ nature to keep the more 
modest potential optative. Cf. 10. 22, and often in definitions. Ὅτι may 
introduce a direct quotation as well as orat. ob/.; v. Note 7. 3. 

11. 18. ἃ νυνδὴ ἠρώτων B T: 6H; v. Comm. 

13. το. εἰς τοῦτο ἀναγκαῖον εἶναι συμβαίνειν. H omits εἰς. 


128 APPENDIX. 


11. τότε μή 5: ὅτι μή BT, τι μή M, ὅτι δή Bekker, ὁτιοῦν μή Cobet. 
ὅτι μή is possible, for the infinitive is found (though rarely) in dependent 
clauses introduced by ὅτι (Leg. 892 E) and ws (Phaedo 108 E). R. 279. 
This is due to a conflation of two constructions, ὅτε with the indicative and 
the simple infinitive. μὴ od would then be explained as the independent 
form (cf. 61. 9, G. 1351) thrown into ovat. od/., though the perfect tense is 
very unusual. The Mss. reading involves such a combination of rarities 
that it is safer to discard it. 

13. 25. καὶ ἐγώ B T: καὶ ἐγὼ ὁμολογῶ Heusde, but v. Note 12. 23. 

27. ἐγγύη and ἄτη T: éyyva and ἄτα t. 

34. νῦν δ᾽ ἐθέλω T: δὲ θέλω B. θέλω is the older form, surviving in 
Attic prose mainly in consecrated phrases, such as ἂν θεὸς θέλῃ, our “Ὁ. V.” 


Cf. 54. 34. The orators also use it to avoid hiatus after words ending with © . 


a vowel. The inscriptions have ἐθέλω almost exclusively (Meisth. 142). 

14. 5. ὁμολογήσοντός σοι Heusde.: ὁμολογήσαντός cov Β T; ὁμολογή- 
σαντος ἢ ov Schl. ; 

23. ἀλλήλαις H: ἄλλαις ΒΤ. Stallbaum defends ἄλλαις, but this could 
only mean “some like some, others like others,” which is hardly consistent 
with Socrates’ intention. 

15. 2. κουφοτέρου σταθμοῦ ἐστιν H: ἐστιν στατική B T, ἐστιν ἐπι- 
στήμη H Η. 

24. σκόπει H: σκόπειν T; σκοπεῖν B. The use of the infinitive to con- 
vey a direct command is poetic, and, more particularly, Homeric (H. 957, 
G. 1536,G M T. 784). In Plato it is mainly, if not wholly, confined to 
φάναι, “Suppose that” (Rep. 473 A, etc.). Cf. A. J. P. XIV. 124. 

16. 7. οἷδε καὶ ὅτι are added by cod. E. 

17. 29. οὐδὲν μὴ Stallbaum ; οὐδὲν ἂν μὴ ΒΤ. 

18. 2. πάντα δὴ 5 : πάντα αὖ BT. 

5. After πέφυκεν ἔχειν the Mss. have πλὴν ἐπιστήμης, which Schl. 
omitted. ἐν τούτοις ἐστὶν ἐπιστήμη BT: ἡ ἐπιστήμη H. The point, how- 
ever, is not that the science which we call temperance is included, but 
science, which, as it happens, has been identified with temperance. 

16. After ὅτι δυνατὸν the Mss. have ἀποδεῖξαί σε, which H omits. The 
discussion is not about the demonstration, but the thing itself. 

21. After ἀποροῦντος Badham omits ἀναγκασθῆναι read by the Mss. 1 
the word were allowed to stand, it could mean “tortured” (cf. Xen. Hiero 
9. 2), but it interrupts the contrast between ὑπ᾽ ἐμοῦ ἀποροῦντος and αὐτὸς 
ἁλῶναι ὑπὸ ἀπορίας. It is not a question of compulsion, but of sympathy 
(Cobet). 

19. 7. τὸ αὐτὸ --- εἰδέναι B T: ἃ οἶδεν --- εἰδέναι H H omits. Since 


APPENDIX. 129 


Socrates accepts ὅτι οἷδε καὶ ὅτι μὴ οἶδεν, but rejects ἃ οἷδε καὶ ἃ μὴ οἶδεν, 
we should expect something like τῷ εἰδέναι ὅτι οἶδε κτλ. after τὸ αὐτό. Schl. 
accordingly writes τὸ αὐτὸ τῷ ὅτι τις οἶδεν εἰδέναι καὶ ἅ τις οἷδεν ἢ μὴ οἶδεν 
εἰδέναι. But this involves too many changes, and it is safer to let it alone. 
H inserts τὸ after τὸ αὐτό. 

20. 11. δεῖν δὲ Herm.: δεῖ δὴ B, εἰ δὲ δεῖ H. 

23. οὔτε ye Naegelsbach: οὐδέ ye Β T; οὐδέ ye Stallbaum, who cites 
Rep. 398 A ov— οὐδέ to support ob — οὔτε here. od — οὔτε, however, seems 
to be confined to the poets, though we find odre — re often, as 18. 23-24. 

22. 2. apa τι Ὁ: ἄρτι BT. Phrynichus ὃ 12 (Ruth. 70) tells us that 
ἄρτι is not construed with the future in the classical period. 

12. ator ἄττ᾽ Bad.: dromay BT; aroma τ᾽ Bekker. 

26. ἄλλο ἂν ἡμῖν τι συμβαίνοι *7.* Where ἄλλο and τι are separated 
in this way, they lose their stereotyped phraseological character, and need ἡ 
to justify their existence; v. Note 16. 11. 

23. 15. ζῶντα Schl.: ζώντων B T. σὺ δοκεῖς Bekker, εὖ δοκεῖ B T, 
αὖ δοκεῖς Schl. 

21. φῶμεν 5: θῶμεν B T. Both are used by Plato elsewhere. Cf. 
App. 75. 13. 

24. το. ἄλλο τι ἂν εἴη M: εἴη ἡ ὠφελίμη B, εἴη ὠφελίμη T, εἴη ἢ 
ὠφελίμη Schl. 

14. Ἦ κάν 5: ἡ καὶ Β Τ. ἄν could be supplied mentally from the pre- 
ceding sentence. Cf. App. 60. 14; v. examples in R. 67. 

29. εὑρεῖν yp. T: ἔχειν BT. τῷ λόγῳ 5: ἐν τῷ λόγῳ B T. 

25. 23. ὅσῳπερ T: ὃς ὥσπερ Β. 

31. dpa τοῦτο M: δρᾷς τοῦτο Β T, εἰ Spas τοῦτο cod., Herm. omits. 


LACHES. 
27. 16. δὴ BT: ἤδη Bad. 


18-19. The words between the stars were supplied by S from 37. 16. 

28. 11. τούσδε B: τοῖσδε T. αἰσχύνομαι w. dat. means “ashamed of,” 
w. acc. “ashamed defore a person.” The latter is evidently the meaning here. 

20. τῷ νέῳ B T: τὼ vew Bad. If the Ms. reading is kept, the article is 
generic, but Plato’s fondness for the dual (v. App. 6. 6) lends some plausi- 
bility to the conjecture. Cf. 33. 27 τώδε T: τῷδε B. 

29. 4. ὀλιγώρως S: ὀλιγωρεῖσθαι B T ed., ὀλιγώρως ἵεσθαι Gtlb. 

30. μέμνησθε Bekker: ἐμέμνησθε B T Cron, ἐπιμέμνησθε Bad. Gtlb. 
omits. 

30. 5. ἡμῶν ἡ BT ed.: 7S, since ἡμῶν is extra versumT. The emphatic 
ἡμῶν is very appropriate to Laches’ admiration. 


130 APPENDIX. 


10. εὐνουστάτοις Β T ed.: εὐνούστατόν 8. 

11. σε cod. Bekker: γε ΒΤ K, Gtlb. omits. 

31. 5. τινά Bad.: τι B TJ St., που K. οὔ τὰν Herm.: ὅτ᾽ ἂν B, ovr 
av T, οὔτ᾽ dp Bad., Gtlb. omits. 

21. oJ — φαίνεσθαι M.: Gtlb. omits, ἄνδρα εὐσχημονέστατον cod., Bad. 
S suggests that δι᾿ od be read, since AI might readily fall out after AI, and 
διὰ τὴν εὐσχημοσύνην be omitted. 

32. 4. ᾿᾽λελήθειν S: λέληθεν Β T ed. 

10. ἐπιδείκνυσιν BT ed.: ἐπιδείκνυτ᾽ 5. It is true that the active of this 
verb is rare (but cf. Hipp. 1. 286 B, Xen. Sym. 3. 3), yet the elision of at is 
also unusual (cf. 65. 8 ψεύδεθ᾽), and it seems safe to let the Ms. reading 
stand. 

14. οἱ κἂν T: οὐκ ἂν B. Ν 

33. 3. ἐφίει Β T: ἠφίει cod., ed., κατηφίει cod. E, St., “He yielded ᾿ 
gradually ” (though still resisting), whereas ἠφίει (ἀφίημι) would mean “he 
let go gradually,” as ἀφίεται, 1. 6. ἐφίει is more forcible and graphic. Cf. 
Prot. 338 A. 

9. ἐκεῖνο cod., 5: ἐκείνῳ B T. While the interchange of αὐτὸς and 
ἐκεῖνος in Plato (as Prot. 310 D, etc.) makes ἐκείνῳ possible (R. 49), the 
demonstrative of derision (R. 318) is rather more effective with the comical 
weapon. 

II. οὕτω σμικράς ed.: οὕτως μικρὰς 5 K. σμικρός is the more usual 
form in Attic, especially after a vowel. 

17. ἴσχειν BT ed.: ἴσχοι S; v. Comm. 

25. ὥσπερ ἔτι St.: ὥσπερ ἐπὶ B T, ὡσπερεὶ Gtlb. K, ὥσπερ τοῦ ἐπι- 
διακρινοῦντος J. 

34. 26. τούτου ζητοῦμεν Jacobs, ed.: τούτου οὐ ζητοῦμεν Β T Cron, 
τούτου οὐ ζητοῦμεν Gtlb. 

35. 15. σκοποῦμεν ὃ Cron K: σκοπούμενοι B TJ St. Cf. R. 262. 

20. ὅστις S: εἴ τις B T ed. 

36. 3. καὶ ἐπιδεῖξαι B T ed.: ἐπιδεῖξαι Philol. Anz. 1873, 670, S. 

34. γεγονότε B: γεγόνατε T. 

37. 4. ὑμετέροις S Cron: υἱέσι ΒΤ ed. K suggests the omission of 
Te — παισί. 

32. ἡ λόγῳ καὶ Schl. J: of λόγῳ, ὥσπερ γένει, καὶ BT S, 7 λόγῳ, ὥσπερ 
δίνῃ, καὶ Jacobs, 7 λόγῳ, ὥσπερ ἕρκει, καὶ St., 7 λόγῳ τῳ (“in some way”), 
ὥσπερ γένει, καὶ Keck, 4 γένει καὶ Cholava (cf. Apol. 30 A), 7 καὶ Cron K. 

38. 11. αὐτὸ cod., ed.: αὐτῷ B T Keck, αὐτῷ αὐτὸ Orelli. 

28. ἡρμοσμένος εὖ Orelli: ἡρμοσμένος οὗ B T, 5 Bad. Gtlb. omit, 
ἡρμοσμένος ed. 


APPENDIX. 131 


39. 25. ἐάν ye 5: ἐὰν δέ BT ed., ἐάν cod., Ast K. ἐὰν δέ might be 
defended by assuming an anacoluth or a desire for emphasis, but ye is 
simpler. 

40. 5. ἀριστ᾽ ἂν BT J Cron: ἄριστα cod. E, St. S K. 

19. ταῖς ψυχαῖς B T ed.: τὰς ψυχὰς cod.,S Κα. Gtlb. omits. 

42. 2. Πλαταιαῖς B T ed.: Πύλαις Wohlrab. Nothing of the sort 
appears in Herodotus’ account of Plataea, but something very similar is 
found in his description of Thermopylae. Still, the same ruse may have 
been practised at both battles, or Plato himself may have blundered. 

8. ἄρτι Ast, ed.: αἴτιον B T St., Jacobs omits. 

44. 1. ἐκτήσεται B: xryoetorcod. Bad. The Ionic ἔκτημαι is used by 
Plato fully a dozen times, though almost unknown in Attic. 

47. 24. εἰπεῖν οἷον Bad. K-omit: εἰπεῖν οἵους τε H H., εἰπεῖν οἷόν τι 
Stephanus. 

48. 9. προσήκει B ed.: προσήκειν T St. 5. 

18. τούτου 8 ed.: τοῦτο B T, τοῦτον Bekker, St. J. 

49.12. Eichler would omit πᾶσα; as ov πᾶσα implies that some pigs are 
wise, whereas the proverb is universal in its application. The proverb, 
however, is always quoted positively (κἂν vs γνοίη), and, if we take 
οὐκ with κατὰ τὴν παροιμίαν, we get good sense. πᾶσα merely empha- 
sizes the application, and anticipates its humorous extension in οὐδὲ τὴν 
Κρομμυωνίαν vv. 

30. ἀγνοίας 2d Basle ed., St.: ἀνοίας B T K Cron. ἄγνοιαν yp. t: 
ἄνοιαν B T K Cron. Cf. Phil. 38 A, where ἐπιστήμη and ἄγνοια are 
unmistakably contrasted, though the Mss. read ἀνοίας. 

50. 13. τοῦδε μὴ Keck ed.: οὐδὲ μὴ B T, St., οὐδαμῇ Jacobs, οὐδ᾽ ἐμὲ 
Gtlb. 

51. 13. καὶ σύ 5: καὶ σὺ (σοι Ὁ ed.) δοκεῖ B, δοκεῖ καὶ σὺ (σοι t) T. 

52. 24. ὅλην ἀνδρείαν cod., ed.: ὅλην ἂν ἀνδρείαν Β Τ, ὅλην δὴ 
ἀνδρείαν 8. 

53. 2. καὶ τὰ μὴ BT ed.: Bad. omits, Cron suggests καὶ τὰ μὴ κακὰ καὶ 
τἀγαθά, Gtlb. K omit καὶ τἀγαθά, Schenkl omits καὶ, and understands τὰ 
μὴ καὶ τἀγαθὰ as in apposition with δεινά --- ὥμην σε εὑρήσειν, Bad. Gtlb. 
omit. J. A. Baumann puts a colon after εὑρήσειν and a comma after 
ἀποκριναμένου. | 

24. πρὸς avrov B T ed.: πρὸς σαυτόν cod., S, οὐδὲ πρὸς σαυτὸν Gtlb. K. 
avrov refers, of course, to mankind in general. σύ που B T ed.: σύ τι 8, 
σὺ πολὺ Gtlb. 


132 APPENDIX. 


LYSIS. 


55. 7. mopever and πορεύομαι : omitted by Cobet. Cf. Phaedr. 227 A. 

19. ἴδῃς Ficinus: εἰδῇς Β Τ. αὐτοῦ 5: αὐτόθι αὐτοῦ B T, αὐτόθι. 
Αὐτό Ast. 

56. 6. πορευόμενος Β T: omitted by 5. Cf. Euthyph. 4 A πόρρω που 
ἤδη σοφίας ἐλαύνοντος and 64. 15, where πόρρω without πορευόμενος has just 
the opposite meaning, “ far from”; here it is “far in.” 

58. 2. δοκεῖ cod., H: δοκοῖ ΒΤ. 

19. εἰσὶ δὲ (for καὶ ἅμα) ὡς ‘Epyata — oi παῖδες H puts after τυγχάνει a 
few lines below. 

59. 30. *av* ἄνθρωπος: v. App. 4. 20. 

60. 8. τί μήν S: τίνα μήν ΒΤ. 

14. πόθεν, 7 δ᾽ ds: édev is an echo of ἐῴεν ἄν in the sentence preceding ; 
v. App. 24. 14. 

21. “Ode 5: ὃ δὲ BT. 

63. 22. ὅρα ὅπως B T: Cobet omits dpa; v. Note. 

64. 10. After πολὺ πρότερον ἑταῖρον B T have μᾶλλον ἢ αὐτὸν Δαρεῖον, 
which S omits. Socrates would hardly care to have Darius, though he 
might desire his gold. 

66. 14. σκοποῦντας Schl.: σκοποῦντα τά BT, σκοποῦντα H. Schmelzer 
defends σκοποῦντα on the ground that Socrates really does all the thinking, 
and Lysis is only a boy. But Socrates never loses his politeness, even 
with boys. 5 

67. 3. ἀνόμοιον εἴη T: ἀνόμοιον ἂν εἴη B. σχολῇ γ᾽ ἄν Bekker: σχολή 
ye BT. Stallbaum defends the simple optative by Ar. Eq. 1057, but there 
the ἄν is carried mentally from the preceding clause; v. App. 60. 14. 

12. ἴδωμεν τί Β T: ἴδωμεν εἴ τι H Η. 

13. ἔστιν B: ἔστι T; εἰς τί Schl. 

15. ἔχειν Β: ἔχει T; S omits. 

24. Ὁ --- ἀγαπῴη 5: ὃ --- ἀγαπῴη BT; ὃ --- ἀγαπῶν Schl. 

68. 32. τῳ φίλον Ficinus: τῳ φίλῳ φίλον B; τῷ φίλον φίλον T; τῷ 
φίλῳ φίλον t. 

69. 7. οὕτως 8: ἴσως BT. 

18. δήπου 5: ἄν που B T; ν. Note 4. 20. 

70. 1. ἔτι ἄν Salvinius and H: ἐστιν ἀντὶ BT. ἀγαθοῦ cod.: ἀγαθοῦ 
οὗ ΒΤ. ; : 

6. ὁτιοῦν cod.: ὁτιοῦν τι ΒΤ. 

71. 14. τοιούτοις H: τοιούτοις ψευδέσιν ΒΤ. εἴη BT: x Stall. 


APPENDIX. 133 

27. κακὸν ὄν Η : κακόν BTS. τοῦτο δέ B T: τοῦτο δέ ἐστιν Cornarius, 
τοῦτο δὲ κακόν Αϑί. 

72. 11. ἢ ἀφικέσθαι S: καὶ ἀφικέσθαι B T, πρὶν καὶ ἀφικέσθαι oltm Stall. 

17. ὅταν τίς τι Stephanus: ὃ ἄν τις τί Β T, 6 ἄν τις H, ἐάν τίς τι Bekker. 
If we retain 6, we must suppose a change in the antecedent clause (which 
follows), so that τοιοῦτος does not refer to the relative, but to πατήρ. Such 
cases occur in Plato; v. R. 286. 

74. 21. ποίημα Κρόνῳ M: ποίημα μακρόν B T, ποίημα μάτην Ast. 

75. 8. ἀποβαλεῖν T: ἀπολιπεῖν B. 

13. φήσομεν S: θήσομεν ΒΤ. Cf. App. 23. 21. 

25. οὐδέν B T: οὐδέν; Οὐδέν Ast. 


ENGLISH INDEX. 


Abaris, 6. 24 
Accusative, 6. 22, 20. 30 
Address, Forms of, 3. 29 
Adverb after adjective, 5. 22 
Aesop, 53. 23 
Aexone, 50. 12 
Alopeke, 29. 7 
Ambiguity of εὖ πράττειν, 21. 13 
τὸ τὰ ἑαυτοῦ πράττειν, 9. 26 
Anacoluth, 4. 16, 42. 17 
Anacreon, 6. 9 
Anaxagoras, 66. 24 
Answer by repetition, 1. 16 
Aorist, for present, 36. 20 
for perfect, 11. 27 
with τί ov, 3. 3 
Article, as demonstrative, 9. 30 
omitted, 27. 12, 31. 34, 35. 2, 40. 30, 
57. 17 
with interrogative, 55. 10 
Assimilation of mood, 18. 2 
tense, 20. 34 
Attraction of antecedent, 25. 6 
to antecedent, 3. 14 
of articular infin., 23. 13 
subj. of infin., 12. 34 
not made, 18. 8 
into relative clause, 21. 20 
Augment doubled, 11. 7 


Basile, 1. 4 
Blushing, 6. 28 
Boys’ life in Athens, 3. 10 


Carians, 37. 3 

Change, from indic. to opt., 5. 2 
infin. to opt., 22. 13 
opt. to indic., 2. 29 





Checkers, 18, 11 

Colloquial usages, 1. 14, 15, 2. 17, 18, 
3. 27, 8. 17, 9.29, 10. Tap ee ee 
26. 3, etc.; v. Construction 

Compounds, temporary, 33. 20, 35. 28, 
36. 7, 37, 18 

Conceit of Critias, 12. 23 

Construction according to sense (v. Ana- 
coluth), 20. 34, 29. 26, 34. 24, 56. 29 

Crasis, App. 6. 13 


Damon, 29. 15 
Dative, ethical, 60. 28 

of reference, 6. 8 

respect, 38. 28, 40. 19 

with two verbs, 27. 18 
Definition, 40. 28 
Delium, 30. 3 
Demes, 37. 26. Cf. 29. 7, 50. 12 
Demonstrative for relative, 42. 32 
Dialectic method, 15. 18 
Dorian mood, 38. 29 
Dual number, App. 6. 6 


Education, 7. 27 

Ellipsis, 33. 18, 27, 54. 23 

Erotic language, 3. 22 
Etymological construction, 16. 31 
Examples, 18. 20, 46. 26 


Formulae, for beginning a discussion, 7. 7 
of anticipation, 14. 29 
assent, 39. 2 
assumption, 18. 13 
conclusion, 8. 25, 35. 10 
disagreement, 12. 24, 44. 29 
fuller treatment, 18. 28 
transition, 3. 19, 22. 20 


134 


ENGLISH INDEX. 


Future, for imperative, 63. 15 
unrealized, 21. 10 


Games, 58. 29 
Genitive, absolute, 5. 6 
with ὅπως ἔχει, 14. 32 
with περί and without, 4. ΠῚ 


Hemlock, 72. 21 

Heraclitus, 67. 33 

Herodotus, App. 42. 2 

Hesiod quoted, 11. 29 

Homer, 9. 14, 22. 20, 41.25, 54. 24, 66. 
20 

Humility of Socrates, 23. 9 

Humor of Socrates, 18. 20 

Hyperbaton, 33. 26 


Ignorance of Socrates, 14. 5 
Impartiality of Socrates, 9. 31 
Imperfect, in dependent sentences, 20. 34 
narrative, 32. 28 
for unrealized future, 21. 10 
participle, 4. 12 
philosophic, 70. 25 
Indicative, in oraz. 06/., 5. 10 
with wu, 11. 23, 51. 10 
Induction, 35. 10, 40. 28 
Infinitive, articular, 5. 4 
epexegetic, 9. 15 
for imperative, App. 15. 24 
subj. expressed, 22. 17, 33. 14 
superfluous, 62. 17 
with ὅτι, App. 18. 11 
with two verbs, 27. 16 
Interrogative, in answers, 47. 3 
with participle, 34. 26 
Introspection, 9. 4 
Irony, 32. 27, 33.9 


Krommyon, 49. 15 
Kydias, 3. 31 


Lamachus, 50. 9 
Litotes, 13. 33 
Lyceum, ὅδ. 1 





135 


Marines, 32. 28 
Metaphors, 3. 28, 18. 11, 38. 1, 26, 45. 
33, 52. 28 
explained, 46. 5 
Metonymy, 22. 26 
Music, 38. 26 


Neuter pron. for fem. noun, 34. 24 


Oaths, 2. 31 

Optative, in ovat. ob/., 12. 31 
in complementary clause, 12. 31 
iterative, 1. 21 
potential, 9. 26 


Pairs, of opposites, 5. 30 
synonyms, 7. 34 

Palaestra, 1. 4 

Pancration, 7. 32 

Parenthesis, 18. 14, 45. 19 

Participles, accumulated, 2. 2 
with οὐ, 11. 21 

Passive of middle deponent, 86. 7 

Perfect for present, 32. 23 

Periphrasis, 29. 4, 34. 24 

Personification, 25. 9, 45. 31, 51. 34 

Pets, 64. 8 

Phalanx, 41. 11 

Plato, genealogy of, 6. 8 

Pleonasm, 8. 10, 32. 27, 36. 22 

Plural, of contempt, 32. 20 
stateliness, 57. 11 

Position, emphatic, 32. 11, 34. 4 

Potidaea, 1. 11 

Pottery, 37. 6 

Present for perfect, 36. 9 

Prolepsis, 4. 14 

Proverbs, 2. 17 

Puns, 38. 12, 20, 47. 21 

Pyrilampes, 6. 12 


Questions, for vivacity, 30. 17 
Reflexive, for middle voice, 68. 9 


reciprocal, 67. 29 
with αὐτός, 31. 18 


136 


Relative and absolute, 17. 13; ν. Attrac- 
tion 
Repetition, by αὐτός, 7. 16 
careless, 4. 33, 33. 22 
from disgust, 48. 33 
of λέγω, 13. 23 
of οὖν, dv, 5. 24 
with dpdw, 8. 20 
with other verbs, 36. 22 


Scythians fighting, 41. 24 

Similes, 18. 20 

Solon quoted, 6. 9, 38. 10, 39. 6, 65. 9 

Soothsayers, 48. 7, 51. 34 

Sophistry, 11. 29 

Sparta, 32. 12 

Synonyms, distinguished, 2. 13, 7. 34, 

9. 10, 48. 3, 68. το, 71.17, 74. 25 

doubled, 7. 34 





ENGLISH INDEX. 


Tenses distinguished, 1. 18, 3. 3, 28. 21, 
29. 21, 42. 3-5 . 

Tradesmen, 11. 32 

Tragedy at Athens, 32. 7 


Understanding of subject demanded, 
10. 31, 12. 14 


Verbal adjectives, 7. 5 

Verbs in agreement with predicate, 27. 16 
Virtues, 40. 31 

Vulgarity, 18. 20 


Wells, 44. 25 
Women’s conservatism, 57. 18 


Xenophon attacked, 12. 26 


Zalmoxis, 4. 32 


GREEK INDEX. 


& for 6, 11. 18 
ἄγων for ἀγαγών, 1. 18 
ἀγωνιῶν, 10. 33 
αἰδώς, 9. 10 
αἰσχύνομαι, syntax, App. 28. 11 
αἴτιος, syntax, 41. 13 
ἄκουε δή, 22. 20 
ἀληθῆ λέγεις, 35. 28 
ἀλλά asseverative, 28. 33 
ἄλλος pleonastic, 6. 5 
with genitive, 12. 1 
with plural, 1. 21 
ἄλλο τι (7), 16. 11 
ἀλλ᾽ οὐχ ἕξεις, 14. 29 
ἀμήχανόν τι οἷον, 3. 27 
ἄν emphatic, 28. 16 
lost, App. 4. 20 
to be supplied, App. 24. 14 
repeated, 34. I 
ἀνάκρισις, 26. 6 
ἀντί causal, 61. 1 
comparative, 72. 18 
ἀπαθανατίζειν, 4. 33 
ἀπό and ἐκ, 1.1 
ἄρτι, App. 22. 2 
ἅσμενος, App, 1. 2 
ἀστράγαλοι, 58. 29 
drap, 2. 18 
ἀτεχνῶς, 2. 16 
αὐτίκα in examples, 47. 11 
αὐτός as repetition, 7. 17 
with reflexive, 6. 33 


βουλεύεσθαι, construction, 26. 4 


γάρ asseverative, 28. 33 
in surprise, 34. 7 





γε interposed, 8. 2 
γέρρα, 42. 2 
γνώθι σεαυτόν, 18. 14 


δαίμονες, 75. 32 
δέ repeated, 23. 6 
δεῖ with definite subject, 33. 26 
δεῖν (= δέον), 20. 11 
δέος defined, 51. 12 
δεῦρο, 1. 16 
δή contrasting, 27. 16 
διάνοια and σῶμα, 5. 31 
διατίθημι, 11. ὃ 
δοκεῖ parenthetic, 33. 13 
with definite subject, 33. 26 
δορυδρέπανον, 32. 29 


éyyin, πάρα δ᾽ ἄτη, 18. 27 
εἰ ἀποδέχει, 14. 15 

ef βούλοιό γε, 22. 31 

εἴ σοι φίλον, 7. 7 

ἐθέλω and θέλω, App. 14. 7 
εἶδος, 2. 30 

εἰκότως final, 32. 11 

εἶπον not interposed, 4. 30 
ἐκ for ἐν, 33. 7 

ἐκ τούτου τοῦ λόγου, 8. 25 
ἐκεῖνος derisive, App. 33. 9 
ἐν ἐμαυτοῦ, App. 8. 30 
ἕνεκα and διά, 71. 17 

ἑνὶ λόγς, 35. 10 

ἔοικε, δοκεῖ, and φαίνεται, 74, 25 
ἐπιδείκνυμι, App. 82. 10 
ἐπιεικῶς, 1. 15 

ἐπῳδή, 4. 4 

ἔργον, 32. 18 

‘Epuaia, 58. 19 


137 


138 GREEK 


εὐήθης, 25. 7 
ἐφίημι and ἀφίημι, App. 33. 3 
éxe 67, 51. 6 


ἢ δ᾽ ὅς, 9. 30 
ἡλίκοι ἐγώ, 29. 29 
ἡνίκα, 2. 21 


θαυμαστὸν ὅσον, 88. 18 


-ἰ deictic, 1. 12 

ἰδέα, 5. 33 

tows ironical, 33. 9 
of facts, 39. 2 


kai emphatic, 27. 17 
kal γάρ, 41. 21 
κελεύω, 27. 2 
Κρόνος, 74. 21 


λήκυθος, 10. 16 


μᾶλλον pleonastic, 8. 10 
μαντεύομαι, 18. 13 
μεγαλοπρεπῶς, 25. 3 
μέγας καὶ καλός, 2. 19 
μέν asseverative, 35. 32 

in questions, 1. 16 
μέντοι concessive, 40. 27 
μή with indicative, 11. 22, 51. 10 

with infinitive, 17. 32 
μὴ οὐ, 61. 9, 65. 2 
μηδὲν ἄγαν, 18. 27 
μόνον, 3. 18 


-v movable, App. 2. 8 

with pluperf., 1. 11 
νεανίσκος and synonyms, 2. 13 
viv δὲ --- γάρ, 24. 28, 33. 27 


ὅδε of first person, 29. 21 

person present, 29. 29 - 
οἱ μὲν --- δέ τινες, 18. 2 
οἶμαι parenthetic, 48. 9 
οἷον, ἅτε, ὡς, 1. 2 





INDEX. 


οἷος scornful, 15. 13 

ὀλίγον and ὀλίγῳ, 12. 26 

ὀλίγου, 61. 3 

ὅμοιος Or ὁμοῖος, App. 7. 28 

ὀμώμοκα, App. 5. 24 

ὀξύς and ταχύς, 7. 34 

ὅπερ οὖν καὶ éyévero, 3. 19 

ὁπλομαχία, 27. 1 

ὁπότε, 49. ὃ 

ὅπως, independent, 5. 17 
with fut. indic., App. 5. 17 

ὅπως ἄν, 30. 15 

ὅτι quoting, 7. 3 

ὅτι τί; 9. 34 

οὐ μή, 17. 29 

οὖν repeated, 5. 24 

οὗτος exclamatory, 26. 3 
referring to first person, 7. 9 
resumptive, 12. 7 


πάντως, ὃ. 4 

παρά comparative, 27. 7 
παρέχειν with act. infin., 5. 26 
πεσσοί, 18. 11 

ποιέω, πράττω, etc., 11. 27 
motos scornful, 23. 26 
πολλάκις (“ perhaps”), 27. 21 
πολυπραγμονεῖν, 10. ὃ 

πότερος indefinite, 20. 23 
πρίν, 18. 11, 29. 24 

πῶς λέγεις ; 84. 28 


ῥήματι, 73. 1 


σκέπτομαι, 84. 31 
σκόπει. σκοπῶ, 14. 8 
σκυτοτόμοι, 11. 32 
(o)mxpds, App. 33. 11 
σοφία, 46. 20 
στλεγγίς, 10. 16 


συγγράφειν, 56. 33 
σύν and ξύν, App. 1. 3 


τὰ viv, 1. 23 
τάριχος, 11. 32 


τάχος and ταχυτής, 48. 3 


GREEK 


τε--- οὔτε and ovre — Te, App. 20. 23 


τε single, 2. I 
τὴν ἀρχήν, 67. 27 
τί δέ; 16. 22, 33. 20 
τί for πρὸς ri; 14. 13 
τι limiting adverbs, 29. 3 
τί ov; 3.2 ‘ 
τις emphatic, 31. 34 
of speaker, 33. 32 
restrictive, 33. 21 
τὸ τὰ ἑαυτοῦ πράττειν, 9. 26 
τὸ ἐμόν, 25. 11 
τὸ τρίτον τῷ σωτῆρι, 16, 5 
τό with genitive, 4. 31 
τοίνυν, 40. 30, 48. 14 





INDEX. 


τοῦτό ἐστιν ἐκεῖνο, 15. 6 
τῷ ὄντι, with proverbs, 49. 12 


ὑός, 2. 11, App. 

ὑπέρ for περί, 14. 18 
ὑπισχνέομαι, of teachers, $1. 31 
ὑπό in composition, 28. 11 
ὑποκινεῖν, 11. 5 


ὦ γεννάδα, 8. 29 

ὦ μιαρέ, 9. 27 

ὦ omitted, 8. 12 

ὦ παῖ Καλλαίσχρου, 18. 14 
ὡς ἀληθῶς, 20. 1 

ὡς ἔοικε, of facts, 39. 2 
ὥσπερ ἄγαλμα, 2. 26 


139 


PARALLEL REFERENCES 


FROM THE STEPHANUS PAGES TO THE PAGES OF THE PRESENT EDITION. 





[N.B. — For the divisions A, B, C, D, E, reckon seven or eight lines to each; in the Laches, 
often nine lines. ] 





CHARMIDES. LACHES. LYSIS. 

153 1. 1-2. 1| 178 27. I-10 | 203 55. I-13 
154 2. 2-3. 4} 179 27. 11-28. 24 | 204 55. 14-56. 27 
155 8. 5-4. 6 | 180 28. 25-29. 28 | 205 56. 28-57. 29 
156 4. 7-5. 9 | 181 29. 29-30. 32 | 206 57. 30-58. 33 
157 5. 9-6. 10 | 182 30. 32-82. 1 | 207 58. 33-60. 4 
158 6. 11-7. 12 | 183 32. 2-33. 3 | 208 60. 4-61. 6 
159 7. 13-8. 12 | 184 33. 4-34. 11} 209 61. 6-62. 7 
160 8. 12-9. 13 | 185 34. 11-85. 27 | 210 62. 7-63. 10 
161 9. 13-10. 17 | 186 35. 27-36. 29 | 211 63. 11-64. Io 
162 10. 17-11. 19 | 187 36. 30-38. 2 | 212 64. 11-65. 14 
163 11. 20-12. 23 | 188 38. 3-39. 3 | 213 65. 14-66. 14 
tS een 12. 24-18. 25 | 189 _ 89. 4-40. 6 | 214 66. 14-67. 16 
165 13. 25-14. 27 | 190 40. 7-41. 16| 215 67. 16-68. το 
166 14. 27-15. 31 | 191 41. 17-42. 28 | 216 68. 20-69. 21 
167 ~ 15. 32-16. 33 | 192 42. 20-44. 5 | 217 69. 22-70. 24 
168 16. 34-18. 1 | 193 44. 6-45. 20 | 218 70. 25-71. 25 
169 18. 1-19. 4 | 194 45. 21-46. 33 | 219 71. 26-72. 27 
170 19. 5-20. 4 | 195 46. 34-48. 14 | 220 72. 27-78. 29 
171 20. 4-21. 12 196 48. 15-49. 23 | 221 73. 29-74. 2 

172 21. 12-22. 15 | 197. 49. 24-50. 28 | 222 74. 30-75. 30 
173 22. 15-23. 17 | 198 50. 29-52. 1 | 223 75. 31-76. 10 
174 23. 17-24. 18 | 199 52. 1-53. 15 

175 24. 19-25. 19 | 200 53. 16-54. 16 

176 25. 20-26. 11 | 201 54. 17-34 








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PLATO’S 
Apology of Socrates and Crito 
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WITH INTRODUCTION, COMMENTARY, AND CRITICAL APPENDIX 


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Instructor in Greek in Yale University 


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The Dialogues of Plato contained in this volume exhibit 
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student cannot fail to see clearly what manner of man he was 
and why his influence was so decided upon his own time and 
upon succeeding ages. This historical sketch is followed by 
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of his great master and by a critical analysis of the argument 
pursued in the Dialogues. 

The Text adopted in this edition is based upon that οἱ 
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have been drawn freely from many sources but principally from 
Cron (Teubner, Leipzig, 1895). 

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Handbook of Greek and Roman History 


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Greek Texts and Lexicons. 





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